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TH^EOLOGICAL    SEMINARY,  | 
Princeton,  N.  J» 


<f) 


Ij         Case,    _Division...w^.Cl.  .|, 


J^ 


.^v\\\\V^ 


\ 


^Z3im©ll^ 


ON 


VARIOUS  SUBJECTS 


OF 


CHRISTIAN  DOCTRINE  AND  DUTY 


Br  NATHAN  A  EL  EMMONS,  D.  D. 


PJtOVWENCE: 

raiNTED  AND  fVBLISMKU    H¥    BARNUM  FIELD  ^  CO. 


Yo^viraes  of  Servnows  "by  Dv.  Emmons, 

Vol.  I.  Printed  by  N.  &  B.  Heaton,  Wrenthafii,  1800 

Reprinted  by  Armstrong,  BostODj  1815 

Vol.  II  Printed  by  Armstrong,  Boston,  1812 

Vol.  III.  Printed  by  Arm.strong,  Boston,  1813 

Vol.  IV.  Printed  by  Miller  &  Hutchens,  Providence,  1823 

Vol.  V.  Printed  by  Bornum  Field  &  Co.  Providence,  1825 

Vol.  Vl.  Printed  by  Barnum  Field  &  Co.  Providence;  1^6 


•  \T  ,  -v' 


OON^EMTS. 


■Y 


SERMON  I. 
Faithful  ministers  avow  their  religious  sentiments. 

Acts  xxiv.  14. — But  this  I  confess  unto  thee,  that  after 
the  way,  which  they  call  heresy,  so  worship  I  the  God  of  my 
fathers  ;  helieving  all  things  which  are  written  in  the  law  and 
the  prophets.  -  -  -  -  .  9 

SERMON  11. 
The  right  of  private  judgment. 

Acts  XVII.  11. — These  were  more  noble  than  those  in 
Thessalonica,  in  that  they  received  the  word  with  all  readi- 
ness of  mind,  and  searched  the  scriptures  daily,  whether  tiiose 
things  were  so.         -  -  -  -  -  27 

SERMON  III. 
True  knoivledge  th^  foundaiion  of  true  love, 

Philippians  I.  9. — And  this  I  pray,  that  your  love  may 
abound  yet  more  and  more  in  knowledge,  and  in  all  judo-- 
ment.  -  -  _  .  ,  ^r^ 

SERMON  IV. 
The  ivork  of  creation. 

Genesis  ii.  1,  2. — Thus  the  heavens  and  tiie  earth  were 
finished  and  all  the  host  of  them.  And  on  the  seventh  day 
God  ended  his  work,  which  he  had  made  :  and  he  rested  011 
the  seventh  day  from  all  his  work,    which  he  had  made. ,  G2 

SERMON  Y. 
God  most  fully  displays  his  glory  on  earth, 

Isaiah  vi.  3. — And  one  cried  unto  another,  and  said.  Holy, 
holy,  holy,  is  the  Lord  of  hoi?ts  ;  the  whole  earth  is  full  of  his 
glory.  ----_.  80 


IV 

SERMON  YI. 

The  sovereignty  of  God  in  the  formation  of  man 

Romans  ix.  20. — Nay,  but  O  man,  who  art  thou  that  re- 
pliest  aorainst  God  ?  Shall  the  thing  formed,  say  unto  him 
that  formed  it,  Why  hast  thou  made  me  thus  ?        -         -         OS 

SERMON  VII. 

A  ivarning  to  youth, 

ErrLEFi  \sTEF.  XI.  9. — Rejoice,  O  younj^  man,  in  thy  youth 
and  let  tliy  heart  cheer  thee  in  the  days  of  thy  youth  ;  and 
walk  in  the  ways  of  thine  heart,  and  in  the  sight  of  thine  eyes; 
but  know  thou,  that  for  all  these  things,  God  will  bring  thee 
into  judgment.  *  -  -  -  -  114 

SERxMON  VIII. 

Death  in  the  midst  of  life* 

PsAT.n  cii.  24. — [  said,  O  my  God,  take  me  not  away  in  the 
midst  of  my  days.         -  -  _  -  -         131 

SERMON   IX. 

God  hates  sinners. 
Psalm  V.  5. — Thou  hatest  all  workers  of  iniquity.         -         147 

SERMON  X. 

The  vindictive  justice  of  God. 

I^^AMUELxv  :53. — And  Samuel  hewed  Agag  in  pieces 
be.orc  t/ie  Lo/d  in  Gilgal.       -----    1G3 

SER3I0N  XI. 

The  doctrine  of  the  Trinity. 

11.  CoRFXTUiANs  xiii.  It. — The  grace  of  the  Lord  Jesus 
Christ,  and  the  lovo  of  God  and  the  communion  of  the  Holy 
Ghost  be   with   you  all,  Amen.  -  -  -  180 

SERMON  XII. 

The  ftecrssiiy  of  the  atonement. 

KoM^xj^  nr.  !><).— 'j^h-i,  I. e  might  be  just,  and  the  justificr 
ofhim.  wJi(»J>elie\eth  in  Jesus.  -         -  -  104 


SERMON  XIII. 

The  Mosaic  disppnsition  abolished  by  the  chrisU 
ian  dispensation. 
Hebrews  x.  9. — He  takctli  away  the  first,  that  he  may   es- 
tablish the  second.  -  -  -  -  216 

SERMON  XIV. 

Disinterested  Benevolenqe. 

Luke  x.  36. — Which  now  of  these  tliree,  tiiinkest  thou, 
was  neighbour  unto  him  that  fell  among  the  thieves.         -         031 

SERMON  XY. 

The  reioard  of  Moses. 

Hebrews  xi.  2G. — For  he  had  respect  unto  the  recompense 
of  reward.         -  -  -  -  .  _       g^g 

SERMON  XYI. 

The  death  of  sinners  not  j)l^^eisin^  to  God. 

EzEKiEL  XVIII.  32. — For  I  have  no  pleasure  in  the  death 
of  him  that  dieth,  saith  the  Lord  God.         -  -  2Q7 

SERMON  XVII. 

Saints  desire  God  to  jninish  sinners. 

Psalm  xxviii.  4.— Give  them  according  to  their  deeds,  and 
according  to  the  wickedness  of  their  endeavors  ;  give  them  af- 
ter the  work  of  their  hands  ;  render  to  them  their  desert.         284 

SERMON  XVIII. 

The  perdition  of  Judas. 

Matthew  xxvi.  24. — It  had  been  good  for  that  man  ii:  he  had 
not  been  born.  -         -  _  .  ,  »jq2 

SERMON  XIX. 

The  Song  of  Heaven. 

Revelation  xix.  3. — And  again  they  said,  Alleluia.     -      321 

SERMON  XX. 

Reflections  of  sinners  in  hell. 

Luke  xvi.  25. — But  Abraham  said,  Son,  remember  that 
thou,  in  thy  life  time,  receivedst  thy  good  thinjrsand  likp\\ise 
Lazarus  evil  things  ;  but  now  he  is  comforted  and  thou  art 
tormented.  -  -  .         .  .  ^SS 


VI. 

SERMON  XXI. 

Constant  joy  in  God  the  duty  of  Christians. 

PuiLippiANS  IV.  4. — Rejoice  in  the  Lord  always  :  and  again 
I  say  rejoice.  -  -  -         .  .  354 

SERMON  XXII. 

Divine  Agency. 

IsAi.ui  XLV.  7.     I;  the  Lord,  do  all  these  things.         -         371 

SEUMON  XXIII. 

The  blessedness  of  God. 
Romans  i.  25. — Who  is  blessed  forever.        •  387 


ERRATA. 

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bottom  insert  »to<  after  docs.  F.  165,  5th  line  frcm  the  bottom,  for  rfeetfs  read  <Zwc/». 
P.  267,  in  the  'cxt  of  Sermon  xvi.  insert  the  death  of.  P.  336, 17th  lire  from  bot- 
tom for  vnjust  readjVs/.  P.  391, 17th  line  from  top,  ioiixtemal  read  eternal.  P. 
S94, 6th  line  from  bottom^  omit  tg  after  not, 


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V\       "7   Vy   _  1^ 


SERMON  I.  ' 


FAXTKFUIi  XfillTISTXSmS  AVOW  TSSXSIR  IlSi:.IGXOU£; 
S£2^TI2YL22£7TS. 

Acts,  xxiv.  14. — But  this  I  confess  unto  thee, 
that  after  the  ivay^  which  they  call  heresy,  so  war- 
ship  I  the  God  of  my  fathers  ;  believing  all  things, 
'which  are  written  in  the  law  and  the  prophets. 

After  Pan]  returned  from  Greece  to  Jerusalem,  he 
went  into  the  temple  to  preach  ;  but  the  Asiatic  Jews 
stirred  up  all  the  people  and  laid  hands  on  him  and 
would  have  killed  him,  if  the  chief  captain  hadnot  tak- 
en him  out  of  their  hands  and  led  him  to  the  castle. 
When  he  came  upon  the  stairs,  he  requested  and 
obtained  leave  of  the  captain  to  make  his  defence  be- 
fore the  people.  After  this,  the  chief  captain  carried 
him  before  the  Sanhedrim,  the  highest  ecclesiastical 
court  in  the  nation.  In  pleading  before  them,  he  so 
wisely  managed  his  cause,  as  to  disunite  them  in  opin- 
ion, which  defeated  their  design   to   condemn   him. 

But  though  the  council  dismissed  him,  yet  a  number  of 
the  people  conspired  against  him  and  bound  them- 
selves, by  an  oath,  that  they  would  not  eat,  nor  drink, 
till  they  had  slain  him.  When  this  was  made  known 
to  the  chief  captain,  he  sent  a  band  of  soldiers  to  con- 
duct him  in  safety  to  Felix,  the  governor.  Felix  im- 
mediately sent  to  Jerusalem  for  Ananias  with  the  el- 
ders, to  come  and  exhibit  their  complaints  against  Paul. 
When  they  were  come,  they  employed  one  Tertullus, 
*n  orator,  to  be  their  advocate.  He  opened  their  cause 
with  pecuhar  address  ;  and  exhibited  their  complaints. 
After  the  governor  had  heard  them,  he  beckoned  to 
Paul  to  make  a  reply.  In  his  reply,  he  absolutely  de- 
nied the  charges,  which  had  been  alleged  against  him. 


7()  ^ERxVlON    I. 

Hut  iic  turned  Ij  the  governor  ond  said,  ••  This  I  con- 
icss  unto  thee,  that  al'ter  the  way,  which  they  call  her- 
esy, so  worship  I  the  God  of  my  fathers  ;  believing 
jdl  thing's,  which  are  written  in  the  law  and  the  proph- 
ets." Paul  was  not  ashamed  of  tlie  gospel,  which  he 
preached,  nor  afraid  to  profess  his  belief  of  its  great 
and  essential  doctrines,  though  he  knew  they  were  caU- 
cd,  by  the  greatest  men  in  the  nation,  an  absurd  and 
fatal  heresy.     Hence  we  conclude, 

That  those,  who  preach  the  true  doctrines  of  the 
gospel,  are  not  afraid  to  avow  their  religious  senti- 
ments, though  they  know,  that  they  are  calkd  heresy 
by  others. 

*  L   1  shall  shov/,  that  the  true  doctrines  of  the  gos- 
pel are  very  often  called  heresy  ;  And, 

II.  Show  why  those,  who  preach  them,  are  not 
afraid  to  avow  their  religious  sentiments. 

I.  I  am  to  show,  that  the  true  doctrines  of  the  gos- 
pel are  very  often  called  heresy. 

The  gospel  was  essentially  preached  to  Adam,  and 
irom  Adam  to  Abraham  ;  and  from  Abraham  to  Mo- 
ses ;  and  from  Moses  to  Christ.  But  through  all  that 
long  tract  of  time,  it  was  generally  misunderstood  and 
misrepresented  by  all  the  heathen  nations  ;  and  by 
many  who  professed  to  acknowledge  its  truth  and  di- 
vinity. When  Christ  came  and  preached  the  gospel, 
with  greater  purity  and  plainness,  not  only  the  Gen- 
tiles,but  the  Jews  disbelieved,  misrepresented  and  re- 
jected it.  Both  the  Pharisees  and  Sadducees  hated  and 
opposed  him  and  linally  put  him  to  death,  for  preach- 
ing the  plain  and  iojportant  truths  of  the  gospel.  And 
wherever  the  apostles  preached  the  same  doctrines, 
tliey  were  generally  represented,  by  Jews  and  Gentiles, 
as  a  mean  and  contemptible  sect,  who  propagated  gross 
heresies  and  delusions.  TertuUus,  in  his  plea  against 
Paul,  said,  '^  We  have  found  this  man,  a  pestilent  fel- 
low and  a  mover  of  sedition  among  all  the  Jews, 
tliroughout  the  world  ;  and  a  ring-leader  of  the  sect 
of  the  Nazarcnes."  As  Christ  was  brought  up  in 
Nazareth,  an  obscure  place,  his  enemies  reproachful- 


SERMON    r.  11 

]y  called  liim,  a  Nazarene,  and  his  folIov^Trs,  Naza- 
renes  ;  and  Paul,  a  ring-leader  of  that  despicable  sect. 
And  when  Paul  came  to  Rome  and  called  upon  Chris- 
tians to  come  and  see  him,  "They  said  unto  liini, 
We  neither  received  letters  out  of  Judca  concerning;- 
thee,  neither  any  of  the  brethren,  that  came,  shewed, 
or  spake  any  harm  of  thee.  But  we  desire  to  hear  of 
thee  what  thou  thinkest  :  for  as  concerning^  this 
sect,  we  know  that  every  where  it  is  spoken  against.^' 
.James  and  Stephen  were  early  put  to  death,  by  tlie 
Jews,  for  preaching  the  gospel  in  Judea  ;  and  the  oth- 
er apostles,  who  went  round  the  world  preaching  the 
gospel  to  Jews  and  Pagans  were  every  where  opj^os- 
ed,  abused  and  finally  persecuted  unto  dealh.  The 
primitive  Christians  suffered  no  less  than  ten  bloody 
persecutions.  And  ever  since  those  times,  such  Chris- 
tians, as  have  embraced  and  maintained  the  pure  doc- 
trines of  the  gospel,  have  been  more,  or  less  opposed 
and  persecuted  by  heathens  and  by  multitudes,  who 
professed  to  believe  the  gospel.  The  Sabellians,  Ari- 
ans  and  Socinians  were  the  earliest  sectarians,  that 
arose  in  the  church  in  the  third  and  fourth  century, 
who  disbelieved  and  denied  some  of  the  essential  doc- 
trines of  the  gospel.  Since  their  day  a  flood  of  secta- 
rians have  sprung  up  in  the  Christian  world,  who  have 
opposed,  misrepresented  and  denied  some,  or  all  of  the 
fundamental  doctrines  of  Christianity/.  Among  nom- 
inal Christians,  at  the  present  time,  there  are  Antino- 
raians,  Arminians,  Methodists,  Universalists  and  Uni- 
tarians, besides  a  number  of  minor  sectarians,  avIio 
unite  in  calhng  the  pure  doctrines  of  the  gospel,  which 
Paul  preached,  gross  heresies  if  not  blasphemies. — 
Though  the  ministers  in  New-England  generally  pro- 
fess to  believe  and  maintain  the  same  doctrines,  Vv^hich 
their  fathers  who  planted  these  churches,  professed  and 
maintained  ;  yet  many  of  them  do  not  preach  the  same 
docti'ines,  nor  approve  of  others,  who  do  preach  them. 
There  arc  indeed  some,  v/ho  preach  the  same  doctrines, 
plainly  and  fully,  tiiat  Paul  preached  and  that  the  first 
ministers  in  Ne\Y-England  preached  ;  but  they  are  cvc 


12  SERMON    i. 

ry  wliere  spoken  against  in  names  and  terms  ol'reproaeiu 
and  represented  as  an  ignorant  and  bigottcd  sect, 
^vho  ought  to  be  rejected  and  avoided  by  every  religious 
society.  It  appears  from  the  whole  current  of  sacred 
and  ecclesiastical  history,  that  the  prophets,  Christ. 
the  apostles  and  their  successors  in  the  ministry,  who 
have  preached  the  same  pure  doctrines  of  the  gospel, 
that  they  preached,  have  always  been  considered 
and  represented,  by  the  great  majority  of  mankind  as 
propagators  of  error,  delusion  and  heresy. 

But  though  the  doctrines  of  tiie  cross  have  been  so 
generally  hated,  opposed  and  misrepresented  ;  yet  the 
faithful  ministers  of  the  gospel  have  never  been  afraid 
to  avow  their  religious  sentiments  ;  and  to  preach 
them,  plainly,  before  an  unbelieving  and  frowning 
world.  Paul  was  not  afraid  to  acknowledge  before 
the  Roman  governor  and  the  whole  Jewish  council, 
that  he  embraced  and  taught  the  pure  doctrines  of  the 
gospel,  though  he  knew  that  they  were  every  where 
spoken  against  and  called  heresy.  He  said  to  the 
elders  of  Ephesus  '•'  Ye  knov/  from  the  first  day  that 
I  came  into  Asia,  after  what  manner  I  have  been  with 
you  at  all  seasons  ;  and  how  I  kept  back  nothing  that 
was  profitable  unto  you.  Wherefore  I  take  you  to 
record  this  day,  that  I  am  pure  from  the  blood  of  all 
men.  For  I  have  not  shunned  to  declare  unto  you  all 
the  counsel  of  God."  Peter  and  the  rest  of  the  apos- 
tles never  shrunk  from  avowing  their  religious  senti- 
ments, though  they  knew,  that  both  Jews  and  Gen- 
tiles viewed  them  as  teaching*  most  false,  absurd  and 
pernicious  doctrines.  And  all  faithful  ministers,  who 
imbibe  their  spirit  and  embrace  their  doctrines,  are 
not  afraid  to  avow  their  religious  sentiments,  though 
tliey  know  the  world  will  reproach  them  for  it.  This 
leads  mo  to  show, 

II.  ^Vhy  those,  who  preach  the  great  and  essential 
doctrines  of  the  gospel  are  not  afraid  to  avow  tiieir  re- 
ligious sentiments,  which  are  so  generally  stigmatized 
with  every  approbious  epithet. 

I.  One  reason  is^  because  they  know  they  arc  true. 


SERMON    I.  13 

Paul  knew,  that  bis  religious  sentiments  were  true, 
because  they  were  founded  on  the  mfallible  word  of 
God  ;  and  this  knowledge  gave  him  confidence  to 
avow  his  sentiments  before  Felix,  the  governor,  and 
the  grand  council  of  the  Jewish  Sanhedrim.  "But  this 
I  confess  unto  thee,  that  after  the  way,  which  they  call 
heresy,  so  worship  1  the  Cod  of  my  fathers  ;  believing 
all  tilings,  which  are  written  in  the  law  and  the  proph- 
ets." The  law  and  the  prophets  contained  the  wh('le 
of  the  Old  Testament,  which  was  the  whole  Bible, 
that  God  had  then  put  into  the  hands  of  tlie  Jews  ; 
and  which  they,  as  well  as  Paul,  acknowledged  to  be 
of  divine  inspiration.  He  told  them,  that  he  built  his 
religious  sentiments  upon  the  Bible  ;  and  therefore 
knew  them  to  be  true  :  and  he  was  willing  to  avow 
them  before  the  world.  He  said  to  the  Galatians, 
*'  I  marvel,  that  ye  are  so  soon  removed  from  him, 
that  called  you  into  the  grace  of  Christ,  unto  another 
gospel :  which  is  not  another ;  but  there  be  some, 
that  trouble  you  and  would  pervert  the  gospel  of  Christ 
But  though  we,  or  an  angel  from  heaven  preach  any 
other  gospel  unto  you,  than  that,  which  we  have 
preached  unto  you  ;  let  him  be  accursed.  For  do  I 
now  persuade  men,  or  God  ?  or  do  I  seek  to  please 
men  ?  for  if  I  yet  please  men,  I  should  not  be  the  ser- 
vant of  Christ.  But  I  certify  you,  brethren,  that  the 
gospel,  that  was  preached  of  me,  was  not  after  man. 
For  1  neither  received  it  of  man,  neither  was  I  taught 
it,  but  by  the  revelation  of  Jesus  Christ."  He  says 
to  the  Corinthians,  "  Therefore,  seeing  we  have  this 
ministry,  we  faint  not ;  but  have  renounced  the  hidden 
things  of  dishonesty  ;  not  walking  in  craftiness,  nor 
handling  the  word  of  God  deceitfufly  ;  but  by  mani- 
festation of  the  truth,  commending  ourselves  to  every 
man's  conscience  in  the  sight  of  God."  The  apostle 
knew,  that  he  had  derived  his  religious  sentiments  from 
the  Old  and  New  Testaments  ;  and  therefore  he  was 
not  afraid  to  avow  them  and  to  preach  any  and  every 
doctrine  of  the  gospel,  however  displeasing  to  the  hu- 
man heart.     Though  the  heart  might  hate  them,  yet 


14  SERMON    I. 

he  knew  Ihal  the  luidersianding  and  conscience  \voiilcl 
approve  tliem.  On  this  pTOund  he  conlidently  said, 
^' We  also  believe  ;  and  therefore  speak."  He  was 
not  afraid  to  speak  v/hat  he  believed  and  knew  was  di- 
vine truth.  The  apostle  Peter  also  was  not  afraid  to 
avow  his  religious  sentiments,  because  he  knew  they 
WTre  true.  He  says,  '•  We  have  not  folio v^^ed  cun- 
ningly devised  fables,  when  we  made  known  unto  you 
the  power  and  coming  of  our  Lord  Jesus  Christ,  but 
were  eye-witnesses  c.f  his  glory."  The  great  and  es- 
sential doctrines  of  ihe  gospel  may  be  as  certainly 
known  by  ministers  at  this  day,  as  they  v/ere  by  the 
apostles  ;  and  those  who  do  certainly  know  them,  are 
not  afraid  to  profess  and  preach  them,  plainly  and  ful- 
ly, though  the  offence  of  the  cross  has  not  ceased. 
Those,  who  know  that  the  doctrines  of  the  gospel  are 
divinely  ti'ue,  know  that  they  are  no  heresy  ;  and  there- 
fore are  not  afraid  to  avow  and  preach  them  without 
the  least  hesitancy,  or  resen-e,  in  their  full  latitude  and 
extent. 

2.  Those,  who  preach  the  pure  doctrines  of  the 
gospel,  are  not  afraid  to  avow  their  religious  senti- 
ments, because  they  feel  satisfied,  that  they  may  be 
completely  maintained  against  all,  who  dispute,  or  de- 
ny them.  Truth  can  be  maintained  and  defended,  but 
error  cannot.  Those,  who  know,  that  their  rehgious 
sentiments  are  founded  on  the  word  of  God,  know%  that 
they  can  be  maintained  and  defended  against  all  the 
learning,  sophistry  and  subtilty  of  those,  who  dispute, 
or  deny  them.  Plain  and  infallible  arguments  may 
always  be  draw^n  from  the  Bible,  in  support  of  the 
doctrines  contained  in  it  and  in  refutation  of  every  false 
.scheme  of  rehgion.  Christ  forew^arned  those,  wlio  em- 
braced and  preached  the  peculiar  doctrines  of  the  gos- 
pel, that  they  should  be  brought  before  kings  and  ru- 
lers, for  his  name's  sake  :  but  he  told  them  for  their 
eonsolation,  '•  I  will  give  you  a  mouth  and  wisdom, 
which  all  your  adversaries  shall  not  be  able  to  gainsay, 
or  resist."  By  faith  in  this  promise  and  by  confidence 
m  the  truliis  of  the  gospel,  they  preach,   the   apostles 


SERMON    1.  15 

were  not  afraid  to  meet  the  most  ingenious  and  learn- 
ed opposers  of  their  doctrines,  whether  among  Jews, 
or  Gentiles.  *'  When  there  arose  certain  of  the  syna- 
gogue, Avhichis  called  the  synagogue  of  the  Libertines 
and  Cyrenians  and  Alexandrians  and  of  them  of  Ci- 
licia,  and  of  Asia,  disputing  witii  Stephen,  they  were 
not  able  to  resist  the  wisdom  and  the  spirit  by  which 
he  spake."  And  while  Paul  v/aited  for  Silas  and 
Timotheus  at  Athens,  the  most  renowned  city  in  the 
Koman  Empire  for  learning  and  eloquence,  his.  spirit 
was  stirred  in  him,  when  he  saw  the  city  wholly  given 
to  idolatry.  *' Therefore  disputed  he  in  the  syna- 
gogue with  the  Jews  and  with  the  devout  persons  and 
in  the  market  daily  with  them  that  met  with  him. 
Then  certain  philosophers  of  the  Epicureans  and  of 
the  Stoicks  encountered  him.  And  some  said,  what 
will  this  babler  say  ?  other  some,  He  seemeth  to  be  a 
setter  forth  of  strange  gods  :  because  he  preached  un- 
to them  Jesus  and  the  resurrection.  And  they  took 
him  and  brought  him  unto  Areopagus,  saying.  May 
we  know  what  this  new  doctrine,  whereof  thou  speak- 
est,  is  ?"  Then  Paul  stood  in  the  midst  of  Mars-hill 
and  demonstrated  the  being  and  perfections  of  God, 
and  the  duty  men  owe  to  him  so  clearly  that  he  con- 
verted Dionysious,  and  a  number  of  others.  Paul  also 
disputed  against  the  Grecians,  against  Elymas,  the 
sorcerer  and  ogainst  all,  who  opposed  his  doctrines  in 
the  school  of  Tyrannus.  He  always  knew,  that  he 
preached  the  truth  and  was  always  confident,  that  he 
could  support  tlie  truth  against  all  the  prejudices  of  the 
Jews  and  all  the  learning,  philosophy,  and  eloquence 
of  the  heathen  priests  and  sages.  He  was,  therefore, 
always  ready  to  confess,  that  he  was  a  Christian  and 
preached  the  true  doctrines  of  Christ.  And  those 
ministers,  who  at  this  day  understand  and  believe  the 
true  doctrines  of  llio  gospel  and  possess  the  spirit  of  it, 
feel  satisiied,  as  Paul  did,  that  they  are  able  to  meet 
and  refute  all  gainsayers  and  opposers  ;  and  of  course, 
they  are  not  afraid  to  avow  their  religious  sentiments 
fully  and  frankly. 


16  SERMON    I. 

3.  Tho>e,  who  preach  the  distinguishing  doctrines 
of  the  gospel,  are  not  afraid  to  avow  their  rehgious 
sentiments,  because  they  view  them  as  infinitely  impor- 
tant. They  view  the  great  and  fundamental  doctrines 
of  the  gospel,  as  absolutely  necessary  to  be  known,  in 
order  to  embrace  the  gospel  and  to  understand  and 
practice  the  duties  of  it,  so  as  to  secure  the  salvation 
of  the  soul.  The  duties  of  the  gospel  cannot  be  right- 
ly understood  and  practised,  without  understanding  the 
first  principles  of  the  gospel,  upon  which  all  its  duties 
are  founded.  The  apostles  primarily  and  principally 
taught  the  great  and  distinguishing  doctrines  of  the 
gospel,  as  the  means  of  converting  sinners  and  bringing 
them  to  exercise  all  the  christian  graces  and  virtues. 
Their  most  common  mode  of  preaching  was  much  more 
sentimental,  or  doctrinal,  than  what  is  commonly  called 
practical.  The  apostle  Paul  tells  the  Corinthians,  that 
itwas  his  general  practiceto preach  sentimentally.  *' And 
I,  brethren,  when  I  came  to  you,  came  not  with  ex- 
cellency of  speech,  or  of  wisdom,  declaring  unto  you 
the  testimony  of  God.  For  I  determined  to  know 
nothing  among  you,  save  Jesus  Christ  and  him  cruci- 
fied.'*  And  he  says,  it  was  by  this  mode  of  preaching 
he  became  successful  in  converting  sinners  among 
Jews  and  Gentiles.  *'  For  after  that,  in  the  wisdom 
of  God,  the  world  by  wisdom  knew  not  God,  it  pleas- 
ed God,  by  the  foolishness  of  preaching,  to  save  them 
that  believe.  We  preach  Christ  crucified,  unto  the 
Jews  a  stumbling-block  and  unto  the  Greeks  foolish 
ness  ;  but  unto  them,  that  are  called,  both  Jews  and 
Greeks,  Christ  the  power  of  God,  and  the  wis- 
dom of  God.  Now  thanks  be  to  God,  who  always 
causcth  us  to  triumpli  in  Christ  and  maketh  manifest 
the  savour  of  his  knowledge  by  us  in  every  place. — 
For  we  are  unto  God  a  sweet  savour  of  Christ,  in 
them  that  are  saved  and  in  them  that  perish  :  to  the 
one  we  are  a  savour  of  death  unto  death  :  and  to  the 
other,  the  savour  of  life  unto  life.  For  we  are  not  as 
many  who  corrupt  the  word  of  God  j  but  as  of  sinceri- 
ty, but  as  of  God,  in  the  sight  of  God^  speak  we  in 


SERMON    I.  17 

C'hrist."  The  same  great  doctrines  of  tlie  gospel, 
which  the  apostles  preached  with  ni-ost  success,  Ijave 
been  preached  with  most  success,  b}^  faithful  ministers 
ever  since.  And  it  appears,  by  universal  observation, 
tliat  those  who  seldom  preach  sentimentally  and  gen- 
erally preach  practically,  are  rarely  very  successful. 
It  is  by  preaching  the  peculiar  doctrines  of  the  gospel, 
which  are  most  offensive  to  the  natural  heart,  that  the 
most  powerful  and  saving  effects  are  produced.  Those 
therefore,  who  feel  the  vast  importance  of  the  pepul- 
iar  doctrines  of  the  gospel  are  not  afraid  to  profess  and 
preach  them  fully  and  plainly,  though  the  world  may 
call  them  error,  delusion,  or  heresy.  They  believe, 
that  no  other  doctrines  can  be  preached,  which  will 
make  men  wise  unto  salvation.  They  are  willing  to 
have  it  known,  that  they  believe  no  other  doctrines  and 
mean  to  preach  no  others. 

4.  Those,  who  believe  and  love  the  gospel,  are  not 
afraid  openly  to  profess  and  plainly  preach  their  relig- 
ious sentiments,  because  it  belongs  to  their  official 
character,  to  watch  and  guard  their  people  against  all 
false  and  dangerous  errors  and  delusions.  God  said 
to  the  prophet  Ezekiel,  "  O  son  of  man,  I  have  set  thee 
a  watchman  unto  the  house  of  Israel  ;  therefore  thou 
shalt  hear  the  w^ord  at  my  mouth  and  w^arn  them  from 
me."  Paul  said  to  the 'Elders  of  Ephesus,  "Take 
heed  unto  yourselves  and  to  all  the  flock,  over  the 
which  the  Holy  Ghost  hath  made  you  overseers,  to  feed 
the  Church  of  God,  which  he  hath  purchased  with  his 
own  blood.  For  1  know  this,  that  after  my  departing 
shall  grievous  wolves  enter  in  among  you,  not  sparing 
the  flock.  Also  of  your  ownselves  shall  men  arise, 
speaking  perverse  things,  to  draw  away  disciples  after 
them."  And  to  Titus  he  said,  "  A  bishop  must  hold 
fast  the  faithful  word,  that  he  may  be  able  by  sound  doc- 
trine, both  to  exhort  and  to  convince  the  gainsayers.— • 
For  there  are  many  unruly  and  vain  talkers  and  deceiv- 
ers, whose  mouths  must  be  stopped,  who  subvert  whole 
houses,  teaching  things  that  they  ought  not,  for  filthy 
lucre's  sake."  He  likewise  expressly  said  to  the  Ephe- 
3 


}S  SERMON     I. 

^iaiis,  thai  •'•  C'luist  gave  some,  apostles;  and  some/ 
prophets  ;  and  some,  evangelists  ;  and  some,  pastors 
and  teachers ;  for  the  perfectmg  of  the  saints,  for  the 
workofthemmlstry,  for  the  edifying  of  the  body  of 
Clu'ist  :  till  we  all  come  in  the  unity  of  tlie  faith  and 
of  the  knowledge  of  the  Son  of  God,  unto  a  perfect 
man,  unto  the  measure  of  the  stature  of  the  fulness  of 
C'hrist  :  that  we  henceforth  be  no  more  children,  tossed 
to  and  fio  and  carried  about  with  every  wind  of  doc- 
trine, by  (he  sleight  of  men  and  cunning  craftiness, 
Avhereby  they  lie  in  wait  to  deceive."  All  true  minis- 
ters of  the  gospel  feel  themselves  thus  divinely  authoriz- 
ed and  required  to  avow^  their  religious  sentiments  and 
preijch  them  plainly,  that  by  sound  doctrine  they  may 
exhort,  convince  and  stop  the  mouths  of  all  gainsayers. 
They  arc,  by  oiiice,  spiritual  watchmen  ;  and  it  is  their 
proper  business  to  watch  and  guard  their  people  against 
all  their  spiritual  enemies.  They  ought  to  stand  in  the 
front,  in  fighting  the  good  fight  of  faith.  It  belongs  to 
them  to  detect,  to  refute  and  to  condemn  those,  who  lie 
in  wait  to  deceive  and  to  destroy.  If  they  unfurl  their 
colors  and  make  it  appear  to  their  enemies,  that  as  they 
arc  set  for  the  defence  of  the  gospel,  so  they  mean  to  de- 
fend it,  they  will  be  more  apt  to  retreat  than  to  attack 
thenj.  Does  not  universal  observation  show,  that  all 
sectarians  are  more  disposed  to  attack  those  ministers, 
who  conceal  their  religious  sentiments  than  those,  who 
openly  avow  them  and  plainly  preach  them  ?  For  this 
and  the  other  reasons,  that  have  been  mentioned,  the 
true  ministers  of  Christ  have  no  ground  to  fear  avowing 
their  religious  sentiments  and  preaching  them  plainly. 
Though  some  of  their  people  should  fear  to  stand  with 
them,  and  should  forsake  them;  yet  they  may  have 
grotmd  to  expect,  the  Lord  will  stand  with  them  and 
strengthen  them  against  all  opposition,  that  the  gospel 
may  have  free  course  and  run  and  be  gloriiled. 

IMPllOVEMEWT. 

1.  If  the  true  ministers  of  the  gospel  preach   their 
sentiments  openly  and  boldly  ;    then  it  is  natural  to 


SERMON  I.  19 

tiUpposo,  that  false  teachers  will  use  every  artifice  to 
conceal  thek  sentiments.  Accordingly,  we  fmd  that 
the  mspired  writers  represent  them,  as  seducers,  de- 
ceivers, evil  workers,  who  lie  in  wait  to  deceive,  and 
employ  every  artiiice  to  captivate  the  Iiearts  rather  than 
to  enlighten  the  understandmgs,  and  convince  the  con- 
sciences of  their  hearers.  The  apostle  Paul  abun- 
dantly exhorts  Christians  to  view  false  teachers  as 
such  odious  characters  ;  and  to  guard  themselves 
against  all  their  arts  of  deception.  In  his  epistle  to 
the  Romans,  he  says,  "  Now  1  beseech  you,  breth- 
ren, mark  them,  who  cause  divisions  and  oiTences, 
contrary  to  the  doctrine  which  ye  liave  learned  ;  and 
avoid  them.  For  they,  that  are  such,  serve  not  our 
Lord  Jesus  Christ,  but  their  own  belly  ;  and  by  good 
words  and  fair  speeches,  deceive  the  hearts  of  the  sim- 
ple." He  says  to  Timothy,  "  This  know,  that  in  the 
last  days  perilous  times  shall  come.  For  men  shall  bf^ 
lovers  of  their  ownselves,  having  the  form  of  godliness, 
but  denying  the  power  thereof;  from  such  turn  away. 
The  time  will  come,  when  they  will  not  endure  sound 
doctrines;  but  after  their  own  lusts,  shall  they  heap 
to  themselves  teachers,  having  itching  ears  ;  and  they 
shall  turn  their  ears  from  the  truth  and  shall  be  turned 
unto  fables.  But  watch  thou  in  all  things,  endure 
alilictions,  do  the  work  of  an  evangelist  and  make  full 
proof  of  thy  ministry."  And  he  says  to  the  Hebrews, 
*'Benot  carried  about  with  divers  and  strange  doc- 
trines." Peter  says  to  Christians  in  general,  "  There 
shall  be  false  teachers  among  you,  who  privily  shall 
bring  in  damnable  heresies,  even  denying  the  Lord  that 
bought  them  ;  and  bring  upon  themselves  swift  des- 
truction. And  many  siiail  follow  their  pernicious 
ways  ;  by  reason  of  whom  the  way  of  truth  shall  be  evil 
spoken  of."  The  apostle  John  says,  "  Many  deceiv- 
ers are  entered  into  th.e  world,  who  confess  not  that 
Jesus  Christ  is  come  in  the  flesh.  This  is  a  deceiver 
and  an  antichrist.  He  that  abideth  in  the  doctrine  of 
Christ,  he  hath  both  the  Father  and  the  Son.  If  there 
come  any  unto  you  and  bring  nottliis  doctrine,  receive 


20  SERMON    I 

liim  not  into  your  house,  neither  bid  him  God  speed. 
For  he  that  biddeth  him  God  speed,  is  a  partaker  of 
his  evil  deeds."  All  lalse  teachers  unbibe  the  spirit  of 
the  first  and  great  deceiver  and  never  fail  to  discover 
a  peculiar  skill  in  the  arts  of  deception.  They  learn 
to  conceal  their  sentiments,  by  good  words,  fair  speeches 
and  ambiguous  expressions.  They  learn  how  to  im- 
prove the  most  favourable  seasons  of  pouring  their 
false  instructions  into  the  minds  of  the  ignorant,  un- 
learned and  unsuspecting,  by  familiar  conversation  and 
more  public  discourses.  They  act  upon  the  principle, 
that  the  end  sanctifies  the  means  ;  so  that  they  allow 
themselves  to  employ  any  means  of  deception  and  se- 
duction, which  they  think  v/ill  be  the  most  successful. 
This  is  exactly  the  representation  of  false  teachers, 
which  is  given  in  the  texts  I  have  cited.  And  this 
representation  is  fully  confirmed  by  stubborn  and  well 
known  facts.  Dr.  Chauncy  concealed  his  false  doc- 
trine of  universal  salvation,  from  every  body,  but  his 
intimate  friends,  for  more  than  forty  3^ears  ;  and  he 
never  published  them  in  America,  but  only  in  England, 
just  before  he  left  the  world.  Dr.  Huntington  con- 
cealed his  scheme  of  universal  salvation  a  long  time 
and  never  sulFered  it  to  be  published,  till  after  his 
death.  When  Mr.  Murray,  the  Universalist,  iirstcame 
to  America,  he  preached  occasionly  in  some  of  the 
largest  and  best  congregations  in  New  England,  be- 
fore he  avowed  his  corrupt  sentiments.  There  have 
been  Unitarians,  in  this  State,  of  various  forms,  de- 
grees, or  shades  of  difference,  above  fifty  years  ;  but 
they  generally  concealed  their  sentiments,  till  very 
lately  they  have  been  reluctantly  compelled  to  avow 
them.  The  Methodists  are  notorious  for  conceal- 
ing their  sentiments  and  using  the  arts  of  deception  to 
corrupt  and  proselyte.  The  Baptists,  though  general- 
ly more  correct  in  their  doctrinal  opinions,  are  too 
prone  to  use  good  words  and  fair  speeches  to  bring 
others  over  to  their  peculiar  way  of  thinking  on  the  sub- 
ject of  baptism.  Though  sectarians  may  boastof  the 
success  they  gain,  by  their  arts  of  concealment  andde- 


SERMON    I.  21 

ception  ;  yet  they  have  no  right  to  boast  of  their  integ- 
rity. Those  ancl  those  only,  who  avow  their  rehgioiis 
sentiments,  as  the  primitive  preachers  of  the  gospel  did, 
have  the  claim  of  integrity,  which  none  can  justly  deny 
them.  Transparency  is  a  beautiful  trait  m  any  human 
character.  False  teachers  themselves  would  appear 
to  much  better  advantage,  if  they  w^ould  renounce  all 
their  arts  of  deception,  and  unfair,  not  to  say  unchris- 
tian modes  of  dividing  and  corrupting  religious  soci- 
eties. 

2.  We  learn  from  what  has  been  said,  w^hy  the  true 
doctrines  of  the  gospel  have  been  so  generally  called 
heresy.  We  have  seen,  that  they  were  called  so  in  the 
days  of  the  apostles  by  Jews  and  Gentiles;  and  they 
are  now  generally  called  so,  over  the  heathen  and 
christian  world.  But  they  cannot  be  called  so,  by  any 
of  mankind,  because  they  know  them  to  be  false,  or  can 
prove  them  to  be  false,  or  can  feci  them  to  be  false  and 
contrary  to  the  dictates  of  their  ovm  conscience.  They 
have  been  known  to  be  true  and  proved  to  be  true  and 
felt  to  be  true  by  all  the  godly  men  in  the  world,  nearly 
six  thousand  years.  Why  then  have  the  great  majority 
of  mankind  called  them  error,  delusion  and  heresy  ? 
There  is  but  one  reason  ;  and  that  is  obvious.  It  is 
because  they  have  hated  light  and  loved  darkness,  or 
hated  truth  and  loved  error.  To  this  cause  our  Sav- 
ior ascribed  it.  He  said  to  his  hearers,  that  men  loved 
darkness  rather  than  light  and  that  they  believed  him 
not,  because  he  told  them  the  truth.  All  natural  men, 
who  are  men  of  the  world,  love  any  religious  error 
better  than  any  religious  truth.  Thej  love  false  teach- 
ers, who  give  a  false  character  of  God,  a  false  charac- 
ter of  Christ  and  a  false  character  of  themselves,  better 
than  those  teachers,  who  exhibit  the  true  character  of 
God,  the  truecharacter  of  Christ  and  a  true  character 
of  their  own  hearts.  Accordingly,  the  apostle  John, 
after  describing  false  teachers,  says,  ''  They  are  of  the 
world  ;  therefore  speak  they  of  the  world  and  the  world 
heareth  them."  All,  who  believe  and  love  and  teach 
false  doctrines,  arc  self-condemned  ;  their  reason  and 


99 


SERMON    I. 


conscience  condemn  the  errors  they  embrace  and  love. 
They  are  really  heretics ;  and  an  heretic  the  apostle 
says,  is  one,  who,  knowing  himself  to  be  such,  is 
subverted  and  sinnetii,  being  condemned  of  himself* 
God  made  man  upi'ight,  but  they  have  sought  out  many 
inventions,  'i'hey  have  wrecked  their  minds  to  discover 
a  vast  many  dillerent  schemes  of  religion,  which  are 
more  agreeable  to  their  selfish  hearts  than  the  gospel 
scheme  of  salvation.  But  all  their  false  schemes  of  re- 
ligion are  repugnant  to  their  reason  and  conscience  ; 
and  are  o  many  plain  and  conclusive  arguments  to 
prove  the  total  corruption  of  their  licarts.  This,  how- 
ever, they  are  not  willing  to  allow,  or  to  feel ;  and 
therefore  they  call  darkness  light  and  light  darkness. 
They  put  bitter  for  sweet  and  sv/eet  for  bitter.  They 
call  truth  heresy  and  real  heresy  truth.  All  the  religious 
errors  and  delusions  in  the  world  fail  to  display 
the  beauty,  the  excellence  and  the  importance  of  the 
gospel.  And  the  time  is  fast  approaching,  when  all 
false  schemes  of  religion  shall  cease  and  the  glorious 
gospel  of  God  shall  fill  the  w^orld  with  light  and  love  ; 
and  wisdom  shall  be  justified  of  her  children. 

3.  We  learn  from  what  has  been  said,  v^rhy  those, 
who  were  afraid  to  avow  their  religious  sentiments  and 
take  pains  to  conceal  them,  are  so  read}^  to  unite  w^ith 
one  another.  Among  the  various  denominations  of 
Christians,  there  are  not  a  few,  who  are  afraid  to  avow^ 
their  religious  sentiments  and  wish  to  conceal  them  ; 
and  -Ai  tiiese  are  very  much  disposed  to  unite  together, 
though  they  are  ignorant  how  much  they  differ  from 
each  other  in  opinion.  There  has  been  a  great  deal 
said  and  i^omething  done  lately,  in  respect  to  forming 
a  great  and  general  union  among  those,  who  arc  known 
to  entertain  fiifterent  opinions  concerning  the  peculiar 
doctrines  of  the  gospel.  Many  are  willing  to  say, 
that  this  is  proper  and  would  have  a  happy  tendency 
to  promote  the  great  cause  of  true  religion.  But 
are  there  not  other  reasons,  Avhich  imperceptibly 
warp  their  judgment  ?  Do  they  not  doubt  of  the  truth 
of  their  own  religious  sentiments  ?   Do  they  not  w^ish 


SEll-MON    r.  211 

to  be  countenanced  and  supported  in  concealing  their 
doubtful  sentiments  /  Do  they  not  desire  to  lorm  a 
strong  combination  against  those,  who  are  so  pre- 
sumptuous, as  to  avov/  and  preach  the  peculiar  doc- 
trines of  the  gospel,  by  which  they  implicitly  condemn 
their  wavering  opinions.  But  ii'  this  union  could  be 
formed,  would  it  not  be  an  union  in  error,  in  opposition 
to  truth  ?  Would  it  not  tend  to  strengthen  and  in- 
crease all  the  religious  errors,  which  now  exist,  and 
prepare  the  way  lor  the  spread  of  infidelity  and  scep- 
tic ivsm  ?  Would  it  not  be  a  violation  of  all  the  pre- 
cepts of  the  gospel,  which  require  Christians  to  be 
united  in  the  truth  ?  The  apostle  recommends  such 
an  union  and  no  other.  '^  Now,  1  beseech  you,  breth- 
ren, by  the  name  of  cur  Lord  Jesus  Christ,  that  ye 
all  speak  tlie  same  thing  and  that  there  be  no  divisions 
among  you  ;  but  that  ye  be  perfectly  joined  together 
in  the  same  mind  and  in  the  same  judgment."  But 
how  can  those,  who  mutually  conceal  their  religious 
sentiments  from  each  other,  be  perfectly  joined  together 
in  the  same  mind  and  in  the  same  judgment  ?  Those 
and  those  only  can  be  perfectly  united  in  their  religious 
sentiments,  wiio  are  not  afraid  to  avow^  and  w-ish  not 
to  conceal  their  opinions  concerning  the  peculiar  doc- 
trines of  the  gospel  ;  but  they  cannot  consistently  and 
honestly  profess  to  be  united  with  any  others. 

4.  It  appears  from  what  has  been  said,  that  it  high- 
ly concerns  ministers,  at  this  day  especially,  to  preacli 
tlie  gospel  with  confidence,  plainness  and  fidelity. 
It  is  almost  every  where  spoken  against  by  false  teacL- 
ers,  sectarians,  nominal  Christians  and  the  men  of 
the  w^orld.  There  appears  a  much  greater  zeal 
among  ail  sects  and  denominations  to  spread  errors  and 
delusions,  than  to  promote  truth  and  vital  piety. — 
There  never  was,  in  tiiis  country,  so  much  party  zeal 
before,  as  abounds  at  the  present  day.  No  methods 
are  left  unemployed  to  gain  proselytes  to  gross  and 
dangerous  errors  and  to  bear  down  ail,  wiio  boldly  and 
plainly  preach  the  pure  doctrines  of  the  gospel.  As 
niinisters  are  set  for  the  defence  of  the  ffosnel,  it  behoves 


2i  SERMON    I. 

them  to  preacli  the  truth  and  the  wliole  truth,  without 
fear,  or  favor  ;  and  expose  and  refute  deceivers,  seduc- 
ers and  vain  talkers,  who  are  attacking  every  essen- 
tial doctrine  of  the  gospel.  It  w^as  by  preaching  the 
peculiar  doctrines  of  the  gospel,  that  the  apostles  ex- 
posed, refuted  and  silenced  all  gainsayers  and  opposers 
among  Jews  and  Gentiles.  Hence  Paul  says,  "The 
weapons  of  our  warfiire  are  not  carnal,  but  mighty, 
through  God,  to  the  pulling  down  of  strong  holds, 
casting  down  imaginations  and  every  high  thing,  that 
exalteth  itself  agamst  the  knowledge  of  God  and 
bringing  into  captivity  every  thought  to  the  obedience 
of  Christ."  It  becomes  ministers  to  set  their  faces  as 
a  iiint  against  all  corruptors  and  opposers  of  the  truth, 
whether  high,  or  low,  learned,  or  unlearned,  open,  or 
concealed.  God  said  to  Jeremiali,  ''  Gird  up  thy 
loins  andariseand  speak  unto  ihem  all  that  I  command 
thee  :  be  not  dismayed  at  their  faces,  lest  I  confound 
thee  before  them.  For,  behold,  I  liave  made  thee 
this  day  a  defenced  city  and  an  iron  pillar  and  brazen 
walls,  against  the  whole  land  ;  against  the  kings  of 
Judah,  against  the  princes  thereof,  against  the  priests 
thereof  and  against  the  people  of  the  land.  And  they 
shall  fight  against  thee,  but  they  shall  not  prevail 
against  thee,  for  I  am  with  thee,  saith  the  Lord,  to 
deliver  thee."  This  is  a  warrant  and  encouragement 
to  ministers  to  preach  divine  truths  plainly  and  oppose 
fatal  errors  boldly.  Ministers  must  be  responsible  for 
all  the  dangerous  errors,  w^hich  spring  up  among  their 
people,  or  which  are  either  privately  or  publicly  prop- 
agated among  them,  unless  they  employ  all  proper 
means  in  their  power,  to  detect,  refute  and  condemn 
them.  The  prophet  said,  ''  he  stood  in  his  watch- 
tower  in  the  day  time,  and  sat  in  his  ward  whole 
nights,"  to  espy  danger.  This  is  an  example,  which 
every  spiritual  watchman  ought  to  imitate.  Ministers 
are  undoubtedly  responsible  for  the  Hood  of  errors, 
which  threaten  to  overwhelm  the  land,  by  neglecting 
to  discover  them  seasonably  and  opposing  them  boldly. 
They  have  been  too  much  afraid  of  avowing  and  preach- 


SERMON    I.  25 

ing  the  great  doctrines  of  the  gospel  plainly  and  fully. 
"  A  little  leaven  leaveneth  the  whole  lump."  But  it 
is  now  more  important,  though  more  difficult,  to  preach 
the  gospel  plainly  and  hy  sound  doctrine  to  refute  and 
silence  gainsayers.     Hence, 

5.  Ministers  have  great  need  of  the  prayers  of  their 
people,  that  they  may  preach  the  gospel  with  confi- 
dence and  plainness.  They  are  in  great  danger  of 
neglecting  this  duty,  from  their  brethren,  who  conceal 
their  sentiments  and  from  individuals  among  their 
churches  and  congregations,  who  love  error,  better 
than  truth  and  take  pains  to  propagate  it,  by  unwar- 
rantable means.  It  is  hard  and  extremely  difficult  for 
ministers  to  stand  alone,  without  the  aid  and  prayers 
of  those,  who  profess  to  love  and  hear  the  truth. 
Even  the  apostles  felt  their  need  of  tlie  assistance  and 
prayers  of  their  christian  brethren  and  affectionately 
called  upon  them  to  pray  for  them,  that  they  might  be 
enabled  to  dehver  divine  trutlis  with  freedom  and 
plainness.  The  apostle  Paul  desired  the  Christians 
at  Ephesus,  that  they  would  pray  for  him,  that  utter- 
ance might  be  given  him,  that  he  might  open  his 
mouth  boldly,  to  make  known  the  mystery  of  the  gos- 
pel. He  made  a  similar  request  to  the  Colossians  ; 
and  to  the  Thessalonians  he  says,  "  Finally,  brethren, 
pray  for  us,  that  the  word  of  the  Lord  may  have  free 
course  and  be  glorified  ;  and  that  we  may  be  delivered 
from  unreasonable  and  wdcked  men :  for  all  men  have, 
not  faith."  All  ministers  now  need  and  all  faithful 
ministers  now  desire  the  prayers,  assistance  and  coun- 
tenance of  the  people  of  God,  that  they  may  have 
courage,  fortitude  and  zeal,  to  preach  the  gospel  plain- 
ly and  boldly  as  they  ought  to  preach  it,  in  the  face  of 
a  frowning  world,  who  unreasonably  hate  it  and  op- 
pose it. 

This  reminds  us,  my  hearers,  of  the  mutual  duties, 
which  we  owe  to  one  another. 

It  is  forty  nine  years  to-day,    since  I  took  the  pas- 
toral care  of  the  Church   and   people   in  this   place. 
When  I  came  here  I  found  a  respectable  and  exem- 
4 


20  SERMON    I. 

plary  Church  and  a  very  regular  people.     And  Gog 
has  been  pleased  at  different  tunes  to  appear  and  plead 
his  own  cause.     But  on  the  whole,  has  not  the  cause  of 
truth,  of  piety,  and  of  virtue  declined  ?       Were  there 
forty  nine  years  ago,  many  prayerless  families  in  this 
place  ?  or  many  sabbath-breakers  ?  or  many  profane 
swearers  ?  or  any  infidels,  or  any  Unitarians,  or  any 
Universalists  ?     Why  then  are   such  persons    to  be 
found  here  now?     This  the  preacher  ought  to  ask  him- 
self.    Has  he  not  stood  in  his  watch-tower?  Or  has  he 
not  descried  any  danger?  or  has  he  feared  and  neglect- 
ed to  give  seasonable  v/arning  of  the  dangers  he  has  de- 
scried ?  Has  he  appeared  to  use  any  means  to  conceal 
his  sentiments,  or  to  keep  back,  through  fear,  or  favour, 
any  truths,  any  warnings,  or  admonitions  ?      Or  has 
he,  on  the  other  hand,  preached  plainly  and  intelhgibly 
on  the  great  doctrines  of  the  gospel  and  fairly  met  and 
attempted  to  refute  every  gross    and   fatal  error  and 
corrupting  practice  ?      If  these   things   be    so,    why 
have  gross  and  dangerous  errors  and  corrupt  practices 
existed  so  much  of  late  years  ?       There   must   have 
been  some  criminal  causes  of  these  deplorable  effects. 
They  must  be  chiefly  ascribed  to  the  preacher,   or  to 
those,  who  have  attended,  or  neglected  to  attend,  his 
preaching.     It  belongs  to  you  to  judge  of  me  and  to 
me  to  judge  of  you,    with   candor   and   impartiality. 
To  this  duty  I  have  called  myself  and  have  called  you,, 
once  every  year.     And  to   this  duty   I  now  call  you 
and  myself     It  is  high  time  for  you  and  for  me,  to  look 
forv/ard  to  a  day,   which  cannot  be  far  from  me  and 
may  not  be  far  from  some   of  you,  and  prepare   to 
meet  and     give  an  account,   how  and  what  we  havo 
spoken  and  how  and  what  we  have  heard. 


SERMON  11. 

Acts,  xvii.  11. — These  ivere  more  noble  than 
those  in  Thessalonica^  in  that  they  i^eceivecl  the 
word  ivith  all  readiness  of  mind  and  searched  the 
scriptures  daily  ivhether  those  things  iverc  so. 

The  primitive  preachers  of  the  gospel  considered 
their  hearers,  as  capable  of  judging  of  the  truth  of 
what  they  heard.  They  not  only  taught  the  truth, 
but  exhibited  clear  and  conclusive  evidence  to  support 
what  they  taught.  This  appears  to  have  been  Paul's 
practice,  from  the  two  first  verses  of  this  chapter,  in 
which  it  Is  said,  Paul,  as  his  manner  was,  went  into 
the  synagogue  of  the  Jews  and  three  sabbath  days  rea- 
soned with  them  out  of  the  scriptures.  But  though 
he  preached  the  gospel  in  this  fair  and  candid  manner, 
yet  some  were  highly  displeased  and  violently  opposed 
him,  which  constrained  him  to  leave  Thessalonica 
and  go  to  Berea,  where  he  met  witli  a  kind  and  candid 
reception.  The  people  there  heard  him  ^vith  avidity 
and  candor.  Their  minds  Vv^ere  open  to  divine  truth  ; 
and  so  far  as  they  understood  it,  they  received  it  in 
love.  And  this  fair,  candid  disposition  led  them,  not 
to  place  an  implicit  faith  in  the  preacher,  but  to  search 
the  scriptures,  the  only  infallible  standard  of  truth,  to 
see  whether  the  doctrines  he  delivered  were  really  con- 
tained  in  the  word  of  God.  And  this  was  so  far  from 
displeasing  the  apostle,  that  he  highly  commended  them 
for  it,  in  the  text.  "  These  were  more  noble  than  those 
ill  Thessalonica,  m  that  they  received  the  word  v/ith 
all  readiness  of  tlie  mind  and  searched  the  scriptures 
daily,  whether  those  things  were  so."  This  conduct 
of  the  Bereans,    in   exercising  their   right  of  private 


X;b  SERMON    II. 

judgment,  in  forming  their  religious  sentiments,  was 
agreeable  to  common  sense  and  sanctioned  by  divine 
authority.  We  may,  therefore,  justly  draw  this  gen- 
eral conclusion  from  it. 

That  men  ought  to  exercise  the  right  of  private 
judgment,  in  forming  their  religious  sentiments. 

I  shall  first  show,  what  it  is  to  exercise  the  right  of 
private  judgment ;  and  then  show,  that  men  ought  to 
exercise  it,  in  forming  their  religious  sentiments. 

I.  Let  us  consider  v.bat  it  is  to  exercise  the  right 
of  private  judgment  in  forming  our  religious  senti- 
ments. 

It  is  the  right,  which  cver}^  man  has,  of  seeing  with 
his  own  eyes,  hearing  vvith  his  own  ears,  and  of  exer- 
cising his  own  reason,  in  forming  his  religious  opin- 
ions. When  any  man,  without  any  compulsion,  or 
restraint,  freely  exercises  his  own  natural  abilities,  in 
forming  his  sentiments,  he  exercises  all  the  iright  of 
private  judgment,  that  he  can  have,  or  enjoy.  But 
this  implies  several  things.     In  particular, 

1.  A  right  to  hear  what  may  be  said  upon  the  subject 
to  be  decided.  Men  are  often  unprepared  to  form  their 
judgment  upon  a  subject,  without  collecting  informa- 
tion from  others.  We  'nave  a  right  to  hear  what  may 
be  said  upon  a  subject  proposed  to  our  approbation,  or 
belief,  before  we  either  receive,  or  reject  it.  The  Be- 
reans  had  a  right  to  hear  the  reasons  the  apostle  had  to 
offer  in  favour  of  Christianity,  before  they  either  re- 
ceived it  as  true,  or  rejected  it  as  false.  And  this  was 
proper,  in  order  to  form  a  just  opinion  of  what  he  de- 
clared to  be  a  Revelation  from  Heaven.  We  have  a 
right  to  collect  evidence  upon  any  subject,  from  any, 
who  are  able  to  give  us  information  about  it.  And  in 
many  cases,  before  we  have  gained  such  information 
wc  are  not  duly  prepared  to  form  a  decisive  opinion. 
The  more  information  men  can  collect  from  others,  in 
any  case,  the  better  tlicy  are  prepared  to  judge  correct- 
ly and  form  an  opinion  according  to  truth.  Private 
judgment  does  not  reject,  but  rightly  improves  all  the 
light  and  information  obtained  from  others. 


SERMON    II.  2^ 

2.  This  right  implies  a  right  to  examine  every  sub- 
ject fc»r  ourselves  and  employ  all  our  rational  powers 
in  investigating  the  truth.  Though  many  things  may 
liave  been  said  and  many  volumes  may  have  been 
written  upon  any  religious  doctrine  ;  yet  we  have  a 
right  to  think  and  reason  upon  it  ourselves  ;  and  to 
search  the  scriptures,  to  see  whether  it  be  there  re- 
vealed, or  not.  After  the  Bereans  nad  heord  Paul 
preach  and  reason  out  of  the  scriptures,  they  had  a 
right  to  reason  and  search  the  scriptures  for  them- 
selves. ;  and  to  gain  more  light,  if  they  could,  than 
the  apostle  had  exhibited.  The  greatest  and  best  of 
uninspired  men  are  liable  to  err.  And  therefore  we 
are  to  use  our  own  reason  and  knowledge,  in  con- 
nection with  theirs,  in  forming  our  religious  opinions. 
When  we  come  to  think  seriously  and  accurately  upon 
a  subject,  which  others  have  treated  with  great  confi- 
dence, we  may  find  good  reasons  to  differ  from  them  in 
opinion.  They  may  have  overlooked  and  we  may  have 
found  the  real  trut!i,  in  the  case.  The  right  of  col- 
lecting evidence  and  of  weighing  it  after  collected,  is 
necessarily  involved  in  the  right  of  private  judgment. 
Nor  can  we  properly  judge  for  ourselves,  unless  we 
examine  for  ourselves.  After  we  have  read  and  con- 
versed upon  a  difficult  religious  subject,  w^e  ought  to 
think  and  read  the  Bible,  in  order  to  unite  with,  or 
differ  from  others,  in  opinion.  This  is  the  most  es- 
sential and  important  branch  of  the  right  of  private  judg- 
ment. This  is  what  others  often  wish  to  abridge  us 
of  and  what  we  are  too  apt  to  give  up,  or  abuse.  I 
may  add, 

3.  The  right  of  private  judgment  involves  the  right 
of  forming  our  opinions  according  to  the  best  light  we 
can  obtain.  After  a  man  knows  what  others  have  said, 
or  written  ;  and  after  he  has  thought  and  searched  the 
scriptures,  upon  any  religious  subject,  he  has  a  right 
to  form  his  own  judgment  exactly  according  to  evi- 
dence. He  has  no  right  to  exercise  prejudice,  or 
partiality  ;  but  he  has  a  right  to  exercise  impartiality, 
m  spite  of  all  the  world.     After  all  the  evidence   is 


30  SERMON    11. 

collected  from  every  quarter,  then  it  is  the  proper 
business  of  the  understanding,  or  judgment,  to  com- 
pare and  balance  evidence  and  to  form  a  decisive 
opinion,  or  belief,  according  to  apparent  truth.  We 
have  no  more  right  to  judge  without  evidence  than  we 
have  to  judge  contrary  to  evidence  ;  and  we  have  no 
more  right  to  doubt  without,  or  contrary  to  evidence, 
than  v>'e  have  to  believe  without,  or  contrary  to  evi- 
dence. We  have  no  right  to  keep  ourselves  in  a 
state  of  doubt,  or  uncertainty,  w^hen  we  have  sufficient 
evidence  to  come  to  a  decision.  The  command  is, 
*' Prove  all  things  ;  hold  fast  that  which  is  good." 
The  meaning  is,  examine  all  things  ;  and  after  exami- 
nation, decide  what  is  right.  Having  brieily  described 
the  right  of  private  judgment,  I  proceed, 

II.  To  show  that  men  ought  to  exercise  it,  in  form- 
ing their  I'cligious  sentiments.  And  this  will  appear, 
if  we  consider, 

1.  That  God  has  made  men  capable  of  judging  for 
themselves,  in  matters  of  religion.  He  has  made 
them  wiser  tlian  the  beasts  of  the  field  and  the  fowls  of 
heaven  ;  and  his  inspiration  has  given  them  under- 
standing. He  has  given  them  not  only  the  pov/ers  of 
perception,  volition  and  memory,  which  are  common 
to  the  lovvcr  species  ;  but  he  has  also  endued  them 
with  the  higher  powers  of  reason  and  conscience,  by 
which  they  are  capable  of  judging  what  is  right  and 
what  is  wrong,  what  is  true  and  what  is  false.  Men 
are  moral  agents.  They  are  capable  of  acting  in  the 
view  of  moral  motives.  And  this  enables  them  to 
judge  for  themselves,  in  the  great  and  serious  concerns 
of  religion,  as  well  as  in  the  common  affairs  of  life.  As 
they  are  capable  of  judging  for  themselves  and  forming 
their  own  religious  sentiments,  so  it  is  their  duty  to  do 
it.  Their  capacity  creates  their  obligation,  which 
they  cannot  dissolve,  so  long  as  their  capacity  remains. 
As  they  are  rational  creatures,  they  are  bound  to  act 
rationally.  This,  indeed,  is  the  only  power,  which 
they  have  no  riglit  ever  to  resign.  They  may,  when 
necessary,  give  up  their  property,  or  civil  liberty  ;  but 


SERMON    II.  31 

tliey  may  never  give  up  their  riglit  offorniing  their  own 
rehgious  sentiments  and  of  serving;  God  aeeording  to 
the  dictates  of  their  conscience.  TJiis  is  a  right,  in  its 
own  natmx',  miahenable  ;  and  since  they  cannot  give  it 
away,  they  cannot  neglect  to  use  it,  without  injuring 
both  God  and  themselves.  When  the  great  and  es- 
sential doctrines  of  the  gospel  are  preached  to  tlicm, 
they  are  obliged  to  judge  of  them,  according  to  the  best 
evidence  they  are  able  to  obtain,  both  from  others  and 
from  their  o^Yn  serious  and  impartial  examination.-— 
They  have  no  right  to  let  their  ow^n  depraved  hearts, 
nor  the  false  reasonings  of  others,  warp  their  understand- 
ing and  obscure  the  real  evidence  of  divine  truth,  which 
is  to  be  seen  in  the  Bible.  But  they  are  bound  to  ex- 
ercise their  own  rational  powers  impartially,  in  search- 
ing the  scriptures  and  other  sources  of  information,  in 
forming  their  religious  sentiments,  which  may  have  a 
powerful  influence  upon  their  religious  conduct  and 
future  state. 

2.  God  has  given  men,  not  only  the  proper  powers, 
but  the  proper  means  of  forming  their  own  religious 
sentiments.  The  Bible,  which  he  has  put  into  their 
hands,  contains  sufficient  information  in  regard  to  ail 
the  principal  doctrines  and  duties  of  religion.  God  has 
revealed  all  the  great  truths,  which  are  necessary  to 
be  known  and  believed  in  order  to  salvation,  witli 
great  plainness.  The  scriptures  of  truth  are  level  to 
every  one's  capacity,  so  that  way-fiiring  men,  though 
fools,  cannot  err  therein,  unless  by  prejudice,  partial- 
ity, or  blindness  of  heart.  By  seriously  and  atten- 
tively searching  the  scriptures,  men  of  all  ages,  of  all 
characters,  of  all  professions  and  of  all  capacities,  may 
discover  the  truth  respecting  all  sentiments,  or  doc- 
trines, which  are  delivered  to  them  by  their  teachers, 
or  suggested  and  propagated  by  others.  When  the 
apostles  w^ent  forth  among  Jews  and  Gentiles,  they 
carried  the  scriptures  with  them,  from  which  they  pro- 
fessed to  derive  their  sentiments  and  to  which  they  ap- 
pealed for  the  truth  of  them.  Just  so  it  is  now  in  the 
ohristian  protcstant  world,  all,  who  claim  the   charac^ 


S2  SERMON    II 

ter  of  christian  instructors,  profess  to  preach  the  doc- 
trines, which  are  contained  in  that  sacred  volume, 
which  hes  in  every  one's  hands.  They  profess  to  rea- 
son out  of  the  scriptures  ;  and  appeal  to  them  for  the 
support  of  all  the  doctrines  and  duties,  which  they  in- 
culcate. Those,  therefore,  who  have  the  Bible  in 
their  hands,  have  ample  means  of  information  upon  all 
religious  subjects.  They  may,  as  the  apostle  directs, 
try  the  spirits,  or  examine  the  doctrines,  wdiich  any 
religious  teachers  bring  to  them  as  divinely  revealed 
truths.  And  since  they  have  this  ample  source  of  in- 
formation in  their  hands,  they  cannot,  without  great 
impropriety  and  danger,  neglect  to  search  the  scrip- 
tures and  to  employ  their  own  noble,  rational  powers, 
in  forming  their  own  religious  sentiments.  Had  they 
no  such  means,  as  God  has  given,  to  come  to  the 
knowledge  of  the  truth  ;  they  might  almost  despair  of 
finding  it,  amidst  the  great  variety  and  contrariety  of 
religious  opinions,  which  are  advanced  and  propagat- 
ed in  the  world.  But  so  long  as  they  hold  the  the  Bi- 
ble in  their  hands  and  in  their  own  language,  they 
have  an  infallible  standard, by  which  they  may  try  and 
determine  the  truth,  or  falsehood  of  all  the  doctrines, 
wdiich  are  delivered  by  their  teachers,  or  propagated 
by  others.  And  this  source  of  information  renders 
them  inexcusable,  in  neglecting  to  exercise  their  own 
private  judgment,  in  determining  wdiat  is  truth  and 
what  is  error.  Neither  the  confidence,  nor  authority, 
which  any  may  display  in  propagating  their  sentiments, 
nor  the  specious  reasons  they  may  offer  to  support 
them,  ought  to  lead  men  to  neglect  their  own  right  to 
judge  for  themselves.  They  have  the  power  and  the 
means,  which  God  has  given  them,  to  know  the  truth  ; 
and  these  they  are  bound  to  improve  for  the  great  pur- 
poses lor  which  they  are  given.  It  is  not  only  their 
privilege,  but  their  duty,  to  exercise  their  private  judg- 
ment in  matters  of  religion  and  to  believe  and  disbelieve 
according  to  real  evidence. 

3.  This  is  the  duty  of  every  man,  because  God  has 
appointed  none  to  judge  for  him,  in  respect  to  his  re- 


SERMON    II.  38 

ligious  opinions.  It  is  true,  God  lias  appointed 
teachers,  but  not  judges.  The  preachers  of  the  gos- 
pel are  to  explain  and  inculcate  the  doctrines  of  it, 
and  place  them  in  as  clear,  plain  and  convincing  a 
light  as  they  can.  But  after  all  they  have  done  to  ex- 
hibit and  support  the  truth,  tlie  hearers  are  to  judge  for 
themselves,  whether  those  things  they  have  heard  be 
the  truth.  They  have  the  same  sure  word  of  Inspira- 
tion, to  assist  them  in  determining  what  is  truth,  that 
their  teachers  have  ;  and  they  are  obHged  to  consult 
it.  Teachers,  indeed,  have  often  been  disposed  to  as- 
sume the  power  and  authority  of  dictating.  And  the 
Christian  Church  has  suffered  great  injury,  for  ages, 
from  the  bigotry  and  usurpation  of  tlio>:c,  who  Iiave 
sustained  the  office  of  sacred  guiies.  '^^ut  it  was  not 
so  from  the  beginning.  The  apostles  and  primitive 
preachers  of  the  gospel  eisclaimed  all  dominion  over 
men's  faith  and  professed  to  be  only  helpers  in  pro- 
moting their  knowledge  ?^nd  holiness.  And  none,  who 
sustain  the  office  of  the  ministry,  have  any  right  to  im- 
pose their  own  opinions  upon  their  hearers,  by  virtue  of 
their  sacred  office.  The  rope  and  all  his  hierarchy 
are  usurpers,  whose  pretentions  to  supreme  power  and 
infallibihty  in  the  Church  are  to  be  treated  with  disdain, 
as  vile  impositions.  The  people  are  their  ov»^n  proper 
judges  of  religious  truth  and  error  and  of  ecclesiastical 
povN^er.  Christian  churches  have  a  right  to  form  their 
own  creeds  and  exercise  their  own  discipline,  indepen- 
dently of  any  superior  ecclesiastical  power  on  earth. 
As  God  has  appointed  none  to  judge  and  dictate  for 
them  in  these  serious  concerns,  so  they  are  under  in- 
dispensable obligations  to  exercise  their  own  private 
judgment. 

4.  God  has  forbidden  men  to  take  their  religious  sen- 
timents from  others,  upon  trust.  His  direction  to  his 
ancient  people  was  to  appeal  to  the  law  and  not  to  the 
teachers  of  it,  in  order  to  distinguish  truth  from  error. 
**  To  the  law  and  to  the  testimony  :  if  they  speak  not 
according  to  this  word,  it  is  because  there  is  no  light  in 
them."     And  Christ  forbade  his  followers  to  call  any 

S 


Si  SERMON  II. 

iiian  Father.  He  charged  his  disciples,  ''  to  take 
heed  and  beware  of  the  leaven  of  the  Pharisees  and 
Badducees."  We  are  commanded  to  prove,  that  is, 
examine  all  things  ;  and  to  hold  fast  that  which  is 
good  ;  and  to  buy  the  truth  and  sells  it  not.  The  apos- 
tle charges  Christians,  "not  to  be  carried  about  with 
divers  and  strange  doctrines."  John  tells  believers,  if 
any  man  come  to  you  and  bring  not  this  doctrine,  mean- 
ing the  true  gospel,  receive  him  not  into  your  house, 
neither  bid  him  God  speed.  And  Paultells  the  Gala- 
tians  to  reject  any  false  doctrines,  though  brought  to 
them  by  men,  or  angels.  Such  divine  prohibitions 
against  receiving  false  teachers  and  false  doctrines  ne- 
cessarily imply,  that  it  is  the  duty  of  every  man  to 
judge  for  hi^!,s8lf,  in  matters  of  religion  ;  and  to  adopt 
no  religious  sentiment,  without  examination  and  satis- 
lactory  evidence  of  its  being  a  real  truth.  God  knows 
that  the  preachers  of  the  gospel,  as  well  as  others,  are 
liable  to  err  in  their  religious  opinions  ;  and  therefore 
forbids  their  hearers  to  place  an  implicit  faith  in  what 
they  deliver  as  divine  truth.  And  since  God  has  for- 
bidden them  to  place  an  implicit  faith  in  the  opinions 
of  those,  whom  he  has  appointed  to  instruct  them,  he 
lays  them  under  an  imperious  necessity  to  judge  for 
tliemseives,  in  forming  their  religious  sentiments.  Be- 
sides, 

5.  Every  man  must  feel  the  eiTects  of  his  own  relig- 
ious opinions  ;  and  consequently  ought  to  exercise  his 
own  judgment,  in  forming  them.  This  is  a  matter  of 
too  much  consequence  to  put  out  of  his  own  hands.-* 
Religion  itself  depends  upon  just  views  of  the  cardinal 
doctrines  of  the  gospel.  Religious  affections  must  be 
exercised  in  the  view  of  religious  objects  ;  and  the  na- 
ture of  rehgious  affections  is  always  similar  to  the  objects 
upon  which  they  terminate.  If  men  have  false  opinions 
of  God,  of  Christ  and  of  themselves,  their  religious 
affections,  if  they  have  any,  will  be  correspondent  to 
their  false  sentiments.  Men's  religious  exercises  of 
heart  are  always  agreeable  to  their  views  of  the  nature 
and  character  of  the  Supreme  Being,  whom  they  love 


SERMON    II.  35 

and  adore.  Hence  says  the  prophet  Mlcah,  •«  All 
people  will  walk  every  one  in  the  name  of  his  god  ; 
and  we  will  walk  in  the  name  of  our  Cod  forever." 
Thereli£;ious  sentiments  of  the  Heathens  govern  their 
religious  affections.  The  religious  sentiments  of  the 
Mahomedans  govern  their  religious  affections.  The 
religious  sentiments  of  the  Jews  govern  their  religious 
affections.  The  religious  sentiments  of  Deists  govern 
their  religious  atrections:  The  religious  sentiments  of 
those,  who  call  themselves  Christians,  govern  their  re- 
ligious affections.  And  the  religious  sentiments  of 
each  sect,  or  denomination  of  Christians,  govern  their 
religious  affections.  True  religious  sentiments,  there- 
fore, are  essential  to  true  religion.  Men  cannot  have 
true  religion,  without  having  the  true  knowledge  of 
God  and  of  the  essential  doctrines  of  the  gospel.  Ac- 
cordingly, every  man's  religion  will  be  affected  by  the 
religious  sentiments,  which  he  cordially  embraces. 
It  is,  therefore,  of  as  much  importance  to  form  our  own 
religious  sentiments  and  to  form  them  according  to 
truth,  as  to  have  true  religion  ;  and  it  is  of  as  much 
importance  to  have  true  religion,  as  it  is  to  secure  the 
salvation  of  our  souls.  If  we  suffer  others  to  form  our 
religious  sentiments  for  us,  yet  God  will  not  suffer  us  to 
escape  the  effects  of  our  folly  and  guilt.  We  must  feel 
the  effects  of  our  own  principles,  as  well  as  of  our  own 
practice.  We  must  give  an  account  of  our  faith,  as 
well  as  of  our  conduct.  Not  only  our  temporal,  but  our 
eternal  interests,  are  concerned  in  forming  our  religious 
sentiments.  Let  us  remember  that  we  must  all  stand 
before  the  judgment  seat  of  Christ,  who  has  told  us, 
^^  Ev^ery  plant,  which  my  heavenly  Father  hath  not 
planted,  shall  be  rooted  up." 

IMPROVEMENT. 

1.  If  it  be  the  duty  of  men  to  exercise  their  private 
judgment,  in  the  manner  that  has  been  mentioned  ; 
then  they  may  ahvays  know  what  they  ought  to  be- 
lieve and  practice.  If  they  collect  all  the  evidence  in 
their  power  and  judge  according  to  it,  they  will  cer- 


31>  SERMON    II. 

tainly  know  wliat  it  is  they  ought  to  believe  and  to  do. 
If  they  exercise  their  right  in  seeking  for  evidence  and 
exercise  their  right  in  judging  according  to  it,  they 
will  form  a  judgment,  which  they  have  a  right  to  fol- 
low^ ;  and  which  neither  Gcd,  nor  their  own  conscience, 
will  condemn.  The  Bereans  could  know  their  duty, 
with  respect  to  believing  the  doctrines  which  Paul 
preached.  They  could  hear  him  attentively  and  im- 
partially ;  and  after  they  had  heard  him,  they  could 
search  the  scriptures  attentively  and  impartially  ;  and 
after  they  had  done  these  things,  they  could  form  their 
judgment  according  to  the  evidence  they  had  discover- 
ed, which  was  the  best  evidence  they  could  obtain. 
And  to  judge,  according  to  the  best  evidence  they 
could  get,  was  doing  their  duty  in  the  case,  both  in  the 
sight  of  God  and  in  the  sight  of  their  own  conscience. 
This  is  a  proper  mode  of  judging  what  is  right  to  be- 
lieve ;  and  equally  a  proper  mode  of  judging  vvhat  is 
right  to  do.  Vie  ara  all  very  apt  to  complain,  that 
we  know  not  v/hat  to  believe,  nor  what  to  do,  but  our 
complaint  is  always  groundless.  God  never  places 
mankind  in  a  situation,  in  which  they  cannot  know  and 
do  their  duty.  If  it  were  possible  to  place  them  in 
such  a  situation,  they  would  not,  for  the  time,  be 
moral  agents,  nor  proper  subjects  of  moral  government. 
But  we  have  not  been,  nor  can  we  be  placed  in  such  a 
situation.  It  never  v>'as  true,  when  we  complained 
that  we  could  not  knov/  cur  duty,  that  we  could  not 
know  it.  There  never  wa^  any  insurmountable  diffi- 
culty in  knowing  our  duty,  but  what  arose  from  our 
unwillingness  to  know  it.  Our  unwillingness  to  know 
it  misiht  have  arisen  from  our  unv/illin2:ness  to  seek  for 
information  ;  or  our  unwillingness  to  seek  to  those  for 
information,  who  v/e  knev/  were  able  to  inform  us  ; 
or  our  unwillingness  to  examine  the  subject  of  doubt  ; 
or  our  unwillingness  to  do  our  duty,  though  we  knew  it. 
All,  that  God  requires  of  us,  is,  to  search  for  the  best 
evidence  v/hat  our  duty  is  ;  and  then  to  act  according 
to  that  evidence.  Though  God  does  not  require  a 
Heathen  to  search   the  scriptures  to  know  his  duty  ; 


SERMON    11,  37 

yet  he  Is  morally  obliged  to  consult  bis  reason  snd  con- 
science to  learn  bis  duty  and  to  act  agreeably  to  tbe 
dictates  of  these  inteijectual  powers,  wbicb  he  knows 
he  ought  to  obey.  There  is  no  man  in  this  world, 
"vvlio  is  ia  his  right  mind,  that  cannot  know  what  he 
ought  to  believe  and  what  be  ought  to  do,  in  any  given 
in^jtance.  It  is  absurd  foi  Christians,  who  have  the 
BiblB  in  their  hands,  to  plead  in  excuse  for  believing 
and  doing  wrong,  that  they  could  not  know  what  to 
believe,  or  what  to  do  ;  for  tiiey  always  may  have  evi- 
dence, which  makes  it  their  duty  to  believe,  or  not  to 
believe  ;  and  to  act  or  not  to  act. 

2.  If  men  ought  to  exercise  their  right  of  private 
judgment,  in  the  manner  which  has  been  mentioned, 
then  they  may  not  only  know  that  they  have  acted  right 
in  forming  their  religious  sentiments,  but  know  that 
they  have  formed  them  according  to  truth.  Many  im- 
agine, because  men  may  err  in  forming  their  religious 
sentiments,that  they  never  can  knov/  whether  they  have 
formed  them  right  in  any  case  whatever.  But  they 
have  no  right  to  draw  this  consequence  from  human 
fallibility  ;  for  though  men  may  judge  wrong  in  some 
cases,  yet  they  may  judge  right  in  some  cases.  When 
they  judge  wrong,  they  cannot  know%  that  they  judge 
right  ;  but  when  they  do  judge  right,  they  may  know, 
that  they  judge  right..  Though  they  may  sometimes 
think,  that  they  judge  right,  when  they  judge  wrong  ; 
yet  when  they  do  judge  right,  they  may  not  only  think, 
that  they  judge  right,  but  know  that  they  do  judge 
right.  It  is  easy  to  see  why  they  so  often  think  that 
they  judge  right,  w^hen  they  judge  wrong  in  forming 
their  religious  sentiments.  They  may  judge  under  the 
undue  influence  of  tradition,  or  education,  or  the  opin- 
ion of  others,  which  directly  tends  to  lead  them  insen- 
sibly into  error.  But  if  they  would  exercise  their  own 
private  judgment,  informing  their  rehgious  sentiments, 
they  would  generally  judge  right  ;  and  of  course,  might 
know  tliat  they  had  judged  right.  Men  are  naturally 
unwilling  to  take  the  trouble  of  examining  religious 
subjects  and  of  using  the  proper  means  of  discovering 


t58  SERMON    II. 

the  truth,  by  properly  exercishig  their  riglit  of  private 
judgment.  Not  one  in  ten  among  the  learned  and 
not  one  in  fifty  among  the  unlearned,  properly  exercise 
their  private  judgment  in  forming  their  religious  senti- 
ments. People  are  taught  at  this  day,  that  it  is  in 
vain  for  them  to  exercise  their  ri^ht  of  private  judg- 
ment in  matters  of  religion.  One  celebrated  divine* 
asserts  in  a  sermon  he  published,  that  no  Christian 
can  certainly  know,  that  the  gospel  itself  is  of  divine 
Inspiration  ;  and  another  ingenious  divine  f  has  stat- 
ed, that  he  himself  does  not  certainly  know,  that  any 
one  of  his  religious  sentiments  is  certainly  true.  But 
is  not  this  a  false,  groundless  and  dangerous  opinion  ? 
and  did  it  not  spring  from  the  neglect  of  exercising  pri- 
vate judgment  ?  The  Bereans  acted  a  wiser  part.— 
They  exercised  their  private  judgment  and  examined 
and  determined  for  themselves,  whether  the  doctrines 
they  heard  Paul  preach  w^ere  really  true.  They  judg- 
ed right ;  and  no  doubt,  they  knew  that  they  judged 
right.  Paul  first  formed  a  v;rong  opinion  of  Christ 
and  verily  tliought  it  was  a  true  opinion  ;  but  after  he 
had  formed  another  and  true  opinion  of  Christ,  he 
knew  that  his  present  opijiion  was  right  and  his 
former  opinion  was  wa^ong.  The  right  of  private 
judgment,  in  matters  of  religion,  w^ould  be  of  no  ser- 
vice, if,  by  the  proper  exercise  of  it,  we  could  not  dis- 
cover the  real  truth  respecting  religious  subjects  and 
know  that  we  discover  it. 

3.  If  the  right  of  private  judgment,  in  matters  of 
religion,  be  such  as  has  been  described  ;  then  it  may 
be  greatly  abused.  Under  the  pretext  of  this  right, 
men  may  take  the  liberty  of  judging  very  erroneously, un- 
reasonably and  wickedly  This  liberty  of  judging  of 
Paul's  preaching  at  Thessalonica,  the  Jews  grossly 
abused.  After  he  had  reasoned  with  them  three  sabbath 
days,  out  of  the  scriptures,  opening  and  alledging,  that 
Christ  must  needs  have  suffered  and  risen  again  from 
the  dead  and  that  he  was  the  real  Christ  ;  they  malic- 
iously rose  in  a  body  and  by  violence,  drove  him  out 
of  the  city,  charging  him  with  the  guilt  of  breaking  the 

*  President  Dwigkt.  tNoAH  Worcester. 


SERMON    n.  39 

peace  and  rebsHing  against  Caesar,  by  prcachini^  llie 
spiritual  kingdom  and  authority  of  Christ.  Thus  tho 
Jews,  under  the  influence  of  tradition,  education  and 
prejudice,  disbelieved  and  rejected  the  pure  doctrines 
of  the  gospel  which  Paul  preached,  while  at  the  very 
s'ame  time,  a  multitude  of  the  Greeks  candidly  believ- 
ed and  cordially  embraced  them.  This  is  far  from  be- 
ing a  solitary  instance  of  men's  abusing  their  right 
of  private  judgment,  in  forming  their  religious  senti- 
ments. Wherever  the  gospel  has  been  preached  since 
the  apostles,  it  has  been  opposed,  rejected,  or  pervert- 
ed, by  the  great  majority  of  the  hearers,  under  the 
pretext  of  the  right  of  private  judgment,  unless  this 
right  has  been  restrained  by  civil,  or  ecclesiastical  ty- 
ranny.  This  right  we  knov/  is  generally  enjoyed  in 
Europe  and  universally  enjoyed  in  this  land  of  fre<i- 
dom.  But  what  have  been  and  what  are  now  the 
fruits  and  etfects  of  men's  enjoying  the  liberty  of  form- 
ing their  own  religious  sentiments  ?  Have  not  the 
great  majority  abused  tfiis  liberty,  by  becoming  scep- 
tics, or  Deists,  or  Universalists,  or  embracing  error 
under  some  name,  or  other  ?  But  though  the  right 
of  private  judgment  has  been  and  still  is,  so  extensive- 
ly and  grossly  abused,  it  is  far  better  to  tolerate  it,  than 
to  restrain  it,  by  any  other  means,  than  those  which 
are  rational  and  spiritual.  Christ's  kingdom  is  not  of 
this  world  ;  and  all  his  cordial  subjects  ought  always 
to  act  on  the  pure  principles  of  truth  and  benevolence. 
4  If  the  right  of  private  judgment  be  such  as  has 
been  described  ;  then  we  may  easily  see,  how  those, 
who  judge  for  themselves  on  religious  subjects  and 
with  the  same  degree  of  light  before  them,  may  judge 
very  differently.  Different  causes  may  operate  differ- 
ently on  different  men,  to  restrain  them  from  weighing 
the  arguments  for  or  against  any  religious  truth,  in  an 
even  balance.  One  may  pay  more  attention  to  the 
arguments  on  one  side  of  the  question  and  another  may 
pay  more  attention  to  the  arguments  on  the  opposite 
side  of  the  question  ;  or  one  may  seek  for  arguments 
on  one  side  of  the  question  and  another  may  seek  for 


40  SERMON    II. 

arguments  on  the  opposite  side  of  the  question  ;  or  one 
may  wish  to  find  the  truth  in  the  case,  and  another,  for 
some  sinister  motive,  may  wish  not  to  find  it.  These 
men,  therefore,  will  form  different  opinions  on  the  sub- 
ject examined.  Such  cases,  as  this,  very  frequently 
occur  inrehgious  disputes.  Men  of  equal  abilities  and 
apparent  candor,  very  seldom  convince  one  another  in 
a  religious  dispute  ;  though  they  may  convince  others 
of  what  is  truth  and  what  is  error.  It  is  not  strange, 
therefore,  that  so  few  religious  disputes  are  finally  set- 
tled by  those,  who  are  engaged  in  them.  But  still 
these  religious  disputes  tend  to  exhibit  truth  and  to 
expose  error  and  give  an  opportunity  to  all  the  impar- 
tial, to  form  their  religious  opinions  .  according  to 
truth. 

5,  If  the  right  of  private  judgment  be  such  as  has 
been  described  ;  then  it  is  consistent  w  ith  all  those 
things  which  have  been  thought  and  said  to  militate 
against  it. 

This  right  is  consistent  with  the  duty  of  parents  to 
give  religious  instruction  to  their  children,  it  is  said 
by  many,  that  cliildren  ought  not  to  be  instructed  in 
religious  duties  and  doctrines,  till  they  come  to  matu- 
rity m  their  rational  powers  and  are  able  to  judge  for 
themselves,  whether  the  Bible  be  the  word  of  God, 
and  its  doctrines  and  duties  are  true.  This  doctrine 
was  taught  in  France  by  Voltaire  and  Helvetius  and 
had  a  pernicious  influence  en  the  rising  generations  for 
a  time.  The  same  doctrine  has  been  maintained  and 
propagated  in  this  country  and  actually  led  parents  and 
schoolmasters  to  lay  aside  the  Assembly's  Catechism 
and  every  religious  book,  the  Bible  not  excepted  ;  and 
even  the  very  form  of  rehgion.  But  God,  who  knows 
the  capacity  of  children,  commands  their  parents  to 
teach  them  the  duties  and  doctrines  of  Christianity 
and  bring  them  up  in  the  nurture  and  admonition  of  the 
Lord.  Children  are  not  required  to  exercise  their 
private  judgment,  until  they  are  capable  of  it  ;  but  as 
soon  as  they  are  capable,  whether  at  four  years  old,  or 
at  seven,  or  at  ten,  they  are  required  to  exercise  it  and 


SERMON    II.  41 

judge  whether  their  parents,  or  other  instructors  teach 
them  the  truth.  Thj  duties  of  parents  and  of  children 
are  perfectly  consistent  with  the  right  of  private  judg- 
ment in  things  of  rehgion. 

Tii3  right  of  private  judgment  is  consistent  with  the 
duty  of  preachers.  They  are  to  declare  the  whole 
counsel  of  God  and  exhibit  every  doctrine  and  duty  re- 
vealed in  the  Bible,  as  plainly  and  intelligibly  as  pos- 
sible. But  their  hearers  like  the  noble  Bereans,  are 
to  exercise  their  private  judgment  and  form  their  own 
opinion,  whether  their  religious  teachers  exhibit  truth, 
or  error.  Preachers  have  no  dominion  over  the  faith  of 
their  hearers.  Paul  disclaimed  all  such  authority  ; 
and  commended  his  hearers  for  judging  for  them- 
selves. 

The  right  of  private  judgment  is  consistent  with  the 
divine  command  to  believ^e  and  embrace  the  gospel 
immediately,  or  without  the  least  delay.  Christ  did 
conmiand  his  apostles  and  their  successors  to  go  and 
preach  the  gospel  every  where  and  call  upon  sinners 
to  repent  and  believe  it  immediately.  The  Author  of 
Christianity  not  founded  on  argument,  presume^  to 
argue  from  this  injunction,  that  Christianity  is  not 
founded  in  reason  ;  for  if  it  were  founded  in  reason, 
men  might  and  ought  to  reason  upon  it  and  jix!ge  for 
themselves,  whether  it  be  a  true,  or  false  rehgion. 
Dr.  Doddridge  calls  this  Author  one  of  the  most  vsub- 
tile  enemies  of  Christianity.  His  argument  is  both 
false  and  sophistical.  The  apostles  and  all  their  faithful 
successors  have  preached  the  gospel  argumentatively. 
They  did  not  call  upon  men  to  believe  and  embrace 
the  gospel  without  any  reason.  They  reasoned  out 
of  the  scriptures,  that  Christ  was  the  promised  Mes- 
siah and  Savior  of  the  world.  And  after  his  resurrec- 
tion, they  stated  public,  notorious  facts,  to  prove  that 
be  had  suffered  and  died  the  just  for  the  unjust.  And 
then  they  called  upon  men  to  beheve  and  trust  in  him 
for  salvation,  upon  plain  and  infallible  evidence, 
which  was  sufficient  to  convince  every  hearer,  whose 
mind  was  not  barred  by  the   depravity  of  his  heart. 


42  SERMON    II. 

The  apostles  required  men  to  belieye  upon  the  evidence 
they  exhibited  and  not  to  believe  without  evidence  and 
without  juciging  for  themselves,  whether  the  gospel  were 
true,  or  false. 

The  rightof  private  judgment  is  consistent  with  the 
duty  of  Christians  to  be  entirely  united  in  their  religious 
sentiments.  Paul  enjoins  this  duty  upon  them.— 
"Nowl  beseech  }^ou,  brethren,  by  the  name  of  our 
Lord  Jesus  Christ,  that  ye  all  speak  the  same  thing 
and  that  there  be  no  divisions  among  you,  but  that  ye  be 
perfectly  joined  together  in  the  same  mind  and  in  the 
same  judgment."  The  proper  exercise  of  private 
judgment  is  so  far  from  being  a  bar  to  the  entire  union 
of  Christians  in  their  religious  sentiments,  that  it  is  the 
only  thing,  that  can  bring  them  to  think,  to  speak,  to 
judge  alike  and  be  perfectly  joined  together  in  the  be- 
lief of  the  same  essential  doctrines  of  the  gospel.  The 
proper  exercise  of  private  judgment  is  like  a  magnet, 
to  draw  iheni  together  in  their  religious  sentiments, 
without  the  least  "condescension  to  each  other. 

The  proper  exercise  of  private  judgment  is  consis- 
tent v/ith  the  duty  of  those,  who  are  sound  in  the  faith, 
to  censure  and  reject  such  heretics,  as  run  into  gross 
and  fundamental  errors,  that  are  subversive  of  the  gos- 
pel. Those,  who  properly  exercise  their  private 
judgment,  know  how  to  distinguish  fundamental  errors 
from  fundamental  truth,  in  the  professors  of  religion  ; 
and  therefore  can  consistently  perform  the  trying  duty 
of  censuring  and  excluding  from  their  communion  sucii 
as  make  shipwreck  of  their  faith.  Those,  who  abuse 
their  right  ^of  private  judgment,  have  no  reason  to 
complain   of  others  for  censuring  them  for  the  abuse 

of  it. 

I  may  still  further  observe,  under  this  head,  that  it 
is  consistent  for  God  to  condemn  those,  who  abuse 
their  right  of  private  judgment.  He  does  condemn 
those,  who  are  under  strong  delusions  to  believe  a  lie. 
They  never  would  have  run  into  such  fatal  errors,  if 
they  had  properly  exercised  their  right  of  private  judg- 
ment.    Though  God  allowed  them  to  judge  for  them- 


SERMON    11.  43 

selves,  yet  he  never  gave  them  a  right  to  judge  v;rong. 
All  the  doctrines  andduties,  which Godhas  revealed;  and 
all  the  precepts  and  prohibitions  he  has  given  in  his  word, 
are  entirely  consistent  with  the  right  and  duty  of  pri- 
vate judgment.  And  no  man,  who  really  understands 
the  nature  of  this  right  and  duty,  can  raise  a  solid,  or 
even  a  plausible  objection  against  it. 

6.   It  appears  from  the  whole  tenor  of  this  discourse, 
that  none,  who  believe  the  right  of  private  judgment 
in  matters  of  religion,  can  believe  the  too  common  and 
prevailing  notion  of  universal  Catholicism.     This  no- 
tion is  altogether   nnscriptural  and  unreasonable.     It 
is  built  upon   three  false  principles.     One  is,  that  the 
doctrines  and  duties  of  Christianity  are  not  consistent 
with  each  other.     A  second  principle  is,  that  if  they 
are  consistent,  no  man  is  able  to  see  their  consistencj^ 
And  a  third  principle  is,  that  it  is  not   necessary,  that 
any  man  should  see  their  truth  and  consistency,  in  or- 
der to  embrace  the  gospel  and  be  saved.     Every  one  of 
these  principles  is  false.     It  is  false,  that  the  doctrines 
and  duties  of  Christianity  are  not  consistent  ;  for  they 
are  perfectly  consistent.    It  is  false,  that  no  man  can 
see  their  consistency  ;  for  every  man  can,  if  he  would 
properly  exercise  his  judgment  and  conscience,  see  their 
consistency.     And  it  is  false,  that  it  is  not  necessary, 
that  any  man  should  see  their  truth  and  consistency,  in 
order  to  embrace  the  gospel    and  be    saved  ;  for   it  is 
only  through  the  sanctiilcation  and  belief  of  the  truth, 
that  men  can  be  saved.  As  all  these  principles  are  false, 
so  the  notion  of  miiversal  Catholicism,  which  is  founded 
upon  them,  must  be  equally  false.     Nor  is   it  merely 
false,  but  extremely  dangerous.     It  naturally  tends  to 
lead  men  into  Deism  and  downright  scepticism.     For 
if  men  cannot  know,  that  the  dictates  of  their  own  rea- 
son and  conscience  are    true,  they  cannot   know%  that 
the  Bible  is  true,  or  that  any  of  its  doctrines  and  duties 
are  true.     They  must  be  infidels.     The  notion  of  uni- 
versal Catholicism  is   a   false  and  dangerous   opinion, 
greatly  prevailing  at  the  present  day  and  producing  the 
most  fotal  effects. 


44  SERMON    II. 

Finally,  this  subject  calls  upon  three  classes  of  men 
to  do  their  duty  immediately. 

First,  it  calls  upon  errorists,  who  have  embraced 
error  instead  of  truth,  to  shew  themselves  men  and 
embrace  truth  instead  of  error.  If  they  would  on- 
ly exercise  their  right  of  private  judgment,  as  they 
ought  to  do,  it  would  effectually  cure  them  of  their 
errors. 

Secondly,  this  subject  calls  upon  those,  who  hold 
the  truth  in  unrighteousness  to  renounce  their  enmity 
and  opposition  to  the  great  and  important  doctrines, 
which  they  know  to  be  true  ;  and  cordially  embrace  the 
gospel.  Let  not  this  be  their  condemnation,  that  light 
has  come  into  the  world  and  into  their  minds,  but  they 
still  love  darkness  rather  than  light. 

Lastly,  this  subject  calls  upon  those,  who  know  and 
love  the  truth,  to  contend  earnestly  for  the  faith  once 
delivered  to  the  samtsand  employ  every  proper  method 
to  preserve  and  promote  it.  Let  them  attend  more, 
than  is  the  practice  at  the  present  day,  to  the  first  prin- 
ciples of  the  oracles  of  God.  This  is  a  duty,  which 
Christians  are  in  great  danger  of  neglecting,  while  so 
many  are  lying  in  wait  to  deceive  the  unwary  .and  un- 
guarded. 


SERMON  III. 

TRUE  KNOVTIiSD&i:  TEIS  rOUXTDATZOZOr  OF  TRUSS 

Philippians,  I.  9. — And  this  I  pray,  that 
your  love  may  abound  yet  more  and  more  in  knoivl- 
edge  and  in  all  judgment. 

Philippi  was  a  chief  city  in  Macedonia,  whither 
Paul  was  called  to  preach  the  gospel  by  a  vision,  in 
which  "  there  stood  a  man  of  Macedonia  and  prayed 
him,  saying,  C^me  over  into  Macedonia  and  help  us." 
Paul  obeyed  this  heavenly  vision  and  went  to  Philip- 
pi,  where  he  preached  the  gospel  and  converted  Lydia, 
the  Jailor  and  others,  whom  he  formed  into  a  Chris- 
tian Church.  Though  the  members  of  this  church  were 
few  in  number,  yet  they  sustained  a  most  excellent 
character  ;  and  the  apostle  wrote  this  epistle  to  them, 
not  so  much  to  reprove  them,  as  to  commend  them  for 
their  growth  in  knowledge  and  every  christian  grace. 
He  addresses  them  in  language  of  high  approbation 
and  esteem.  '*  Grace  be  unto  you  and  peace  from 
God  our  Father  and  from  the  Lord  Jesus  Christ. 
I  thank  my  God  upon  every  remembrance  of  you  ;  for 
your  fellowship  in  the  gospel  from  the  first  day  until 
now  ;  being  confident  of  this  very  thing,  that  he,  who 
hath  begun  a  good  work  in  you,  will  perform  it  until  the 
day  of  Jesus  Christ.  Even  as  it  is  meet  for  me  to 
think  this  of  you  all,  because  I  have  you  in  my  heart, 
inasmuch  as  both  in  my  bonds  and  in  the  defence 
and  confirmation  of  the  gospel,  ye  all  are  par- 
takers of  my  grace.  For  God  is  my  record,  how  great- 
ly I  long  after  you  all  in  the  bowels  of  Jesus  Christ. 
And  this  I  pray,  that  your  love  may  abound  yet  more 
and  more  in  knowledge  and  in  all  judgment."     There 


46  SERMON    III. 

can  be  no  doubt,  but  these  Philippian  Christians  both 
knew  and  loved  God.  And  v/hat  was  true  of  them  is 
equally  true  of  all  other  real  Christians,  which  warrants 
us  to  say, 

That  the  true  love  v^hich  Christians  exercise  to« 
wards  God,  is  founded  in  the  true  knowled2;e  of  God, 
I  shall, 

I.  Consider  what  we  are  to  understand  by  Christ- 
ians having  the  true  knowledge  of  God; 

II.  Show  how  they  gain  the  true  knowledge  of  God; 
And, 

II I.  Show  that  their  love  to  God  is  founded  in  their 
true  know  ledge  of  God. 

I.  Let  us  consider  what  v/e  are  to  understand  by 
Christians  having  the  true  knowledge  of  God.  It  is 
readily  conceded,  that  this  cannot  mean,  that  Christ- 
ians have  a  full  and  comprehensive  knowledge  of  God, 
For  none  by  searching  can  find  out  God  ;  none  can 
find  out  the  Almighty  unto  perfection.  No  created 
beings  ever  have  had,  or  ever  can  have  a  full  and  com- 
prehensive knowledge  of  their  uncreated,  self-existent, 
independent,  almiglity  and  infinite  Creator.  Neither 
men,  nor  angels  are  capable  of  acquiring,or  even  of  re- 
ceiving a  full  and  comprehensive  knowledge  of  God. 
Nor  can  we  conceive  it  to  be  possible  for  God  to  make 
beings  capable  of  having  a  full  and  comprehensive 
knowledge  of  himself.  For  none,  but  a  Deity,  can 
comprehend  a  Deity.  It  is  not  to  be  supposed,  there- 
fore, that  Christians  ever  had,  or  ever  can  have  a  full 
and  comprehensive  knowledge  of  God.  But  there 
may  be  a  true  knowledge  cf  God,  wdiich  is  not  a  full 
and  comprehensive  knov/lcdge  of  him.  The  differ- 
ence betw^een  a  perfect  knowledge  of  God  and  a  true 
knowledge  of  God  is  very  plain  and  intelligible.  A 
perfect  knowledge  of  God  implies  a  knowledge  of  all 
things,  which  arc  true  concerning  God;  but  a  true 
knowledge  of  God  implies  the  knowledge  of  some 
things  only  which  are  true,  concerning  God.-— 
Though  men  do  not  know  every  thing,  that  is  true, 
in   respect  to   any   created  object ;    yet  they  know 


SERMON    in.  41 

somethln.^,  that  is  true,  in  respect  to  some  created 
objects.  Though  mon  do  not  know  every  thing  that 
is  true,  in  respect  to  matter,  or  mind  ;  yet  they 
know  something,  that  is  true,  in  respect  to  both  mat- 
ter and  mind.  And  what  they  do  know  that  is  true, 
in  respect  to  either  matter,  or  mind,  is  as  real  and  true 
knowledge,  as  if  they  knew  every  thing  concerning 
these  objects.  So  what  Christians  know,  that  is  true, 
concerning  God,  is  as  true  knowledge,  as  if  they 
knew  every  thing  concerning  God.  They  know  that 
it  is  true,  that  God  is  self-existent,  or  that  he  exists 
of  himself,  without  any  external  cause  of  his  exist- 
ence ;  though  they  do  not  know  the  ground  of  his 
self-existence.  They  know  that  God  is  eternal,  or 
never  had  a  beginning  of  existence  ;  though  they  do 
not  know  the  ground  of  his  eternal  existence.  They 
know  that  God  is  omnipotent,  or  that  he  has  almighty 
power  ;  though  they  do  not  knov^  the  ground  of  his 
almighty  power.  They  know  that  he  is  omniscient, 
or  that  he  knows  all  things,  that  can  be  knov/n  ; 
though  they  do  not  know  the  ground  of  his  knowing 
all  things.  They  know  that  he  is  omnipresent,  or 
that  he  fills  the  whole  circle  of  creation  with  his  con- 
stant presence  ;  though  they  do  not  know^  the  ground 
of  his  constant  and  universal  presence.  I'hey  know 
that  he  is  perfectly  benevolent,  or  has  no  mixture  of  ma- 
levolence in  his  heart  ;  though  they  do  not  know  the 
ground  of  his  unmixed  goodness.  They  know  that  he 
is  perfectly  just  and  has  no  mixture  of  injustice  in  his 
heart  ;  though  they  do  not  know  the  ground  of  his  un- 
mixed justice.  They  know  that  he  is  perfectly  merci- 
ful, or  as  merciful  as  any  being  can  be  ;  though  they  do 
not  know  the  ground  of  his  infinite  mercy.  The  knowl- 
edge, which  Christians  have  of  these  things,  that  are 
true  concerning  God,  is  as  real  and  true  knowledge  of 
God,  as  if  they  knew  all  things  concerning  God,  or 
could  completely  comprehend  his  being  and  perfections. 
Again,  Christians  know  something  about  the  mode 
of  God's  existence.  They  know  that  he  exists  a 
Trinity  in  Unity  ;  though   they  cannot  comprehend 


48  SERMON    III. 

the  ground  of  this  mode  of  existence.  They  know 
that  there  is  a  personal  distinction  in  his  nature,  which 
lays  a  foundation  for  his  being  called  Father,  Son  and 
Hjly  Giiost.  Tiiey  know  that  the  Father  has  the 
personal  properties  of  understanding,  willing  and  act- 
ing ;  that  the  Son  has  the  personal  properties  of  un- 
derstanding, willing  and  acting  ;  and  that  the  Holy 
Ghoit  has  the  personal  properties  of  understanding, 
willing  and  acting;.  Thsy  know  these  things,  which 
are  true,  concerning  God's  mode  of  existence  ;  and 
their  knowledsje  of  these  tbin2:s,  which  are  true  con- 
cerning  his  mode  of  existence,  is  as  real  and  true 
knowledge,  as  if  they  could  completely  comprehend 
every  thing  about  the  mysterious  doctrine  of  the 
Trinity.  A  partial  knowledge  of  any  object  is  as 
real  knowledge,  as  the  perfect  knowledge  of  it.  The 
partial  knowledge  of  the  magnitude  of  the  largest 
mountain  is  as  real  knowledge,  as  the  perfect  knowl- 
edge of  the  magnitude  of  a  mole  hill.  A  partial  knowl- 
edge of  the  sun,  moon  and  stars  is  as  real  knowledge, 
as  a  full,  and  comprehensive  knowledge  of  alj  those 
great  and  distant  objects.  No  man  knows  every  thing 
about  any  thing,  that  exists.  No  man  knows  every 
thing  about  himself,  nor  every  thing  about  his  fellow- 
creatures,  nor  every  thing  about  the  world  in  which  he 
lives,  nor  about  Him,  who  made  the  world.  But  every 
man  knows  something  about  himself  and  something 
about  his  fellow  creatures  and  something  about  the 
world  in  w^hich  he  lives  and  something  about  Him,  who 
made  the  world  And  this  something,  which  he  knows 
about  all  these  objects,  is  as  real  knowledge,  as  if  he 
knew  every  thing  about  them.  Now,  it  is  easy  to  see 
what  we  are  to  understand  by  Christians  having  the 
true  knowledge  of  God.  We  are  to  understand  noth- 
ing more,  nor  less  by  it,  than  their  knowing  some  things 
which  are  true  concerning  God  ;  though  they  can- 
not comprehend  the  ground,  of  his  self-existence,  nor 
the  ground  of  his  natural  and  moral  perfections,  nor 
the  ground  of  his  existing  a  Trinity  in  Unity.  I  now 
proceed  to  show, 


SERMON    III.  49 

II.  How  Christians  gain  this  true,  though  partial 
knowledge  of  God.     Here  then  I  would  observe, 

1.  That  they  gain  some  true  knowledge  of  God, 
by  the  light  of  nature.  The  apostle  points  out  this  as 
one  source  of  the  true  knowledge  of  God.  He  repre- 
sents the  heathens,  as  deriving  some  true  knowledge  of 
God  from  the  works  of  creation.  ''  For  the  invisible 
things  of  him  from  the  creation  of  the  world  are  clearly 
seen,  being  understood  by  the  things  that  are  made, 
even  his  eternal  power  and  Godhead  ;  so  that  they  are 
without  excuse."  David  also  represents  the  light  of 
nature  as  teaching  the  true  knowledge  of  God.  He 
says,  "The  heavens  declare  the  glory  of  God  ;  and  the 
firmament  sheweth  his  handy  v/ork.  Day  unto  day 
uttereth  speech  and  night  unto  night  shey/eth  knowl- 
edge. There  is  no  speech,  nor  language  v/here  their 
voice  is  not  known."  All  Christians  derive  some  true 
knowledge  of  the  being  and  perfections  of  God,  from 
the  works  of  creation  ;  which  exhibit  clear  and 
incontestable  evidence  of  his  existence,  of  his  omnip- 
otence, of  his  omniscience,  of  his  omnipresence  and  of 
his  pure  and  universal  goodness.  Christians  cannot 
seriously  and  attentively  contemplate  upon  themselves 
and  the  objects  around  them,  without  gaining  some 
true  knowledge  of  the  being  and  perfections  of  their 
Creator.  Nor  can  they  seriously  and  attentively  con- 
template the  works  of  providence,  without  gaining  more 
true  knowledge  of  the  Creator,  Preserver  and  Bene- 
factor of  the  world.  God  displays  himself  more  clear- 
ly by  his  works  of  providence,  than  by  his  works  of 
creation.  It  must  be  allowed,  however,  that  there 
are  many  important  things  concerning  God,  of 
which  Christians  cannot  gain  the  knowledge,  by  the 
works  of  creation  and  providence,  or  what  is  called  tho 
light  of  nature.     And  this  leads  me  to  observe, 

2.  That  Christians  gain  their  knowledge  of  God, 
principally,  from  divine  revelation,  which  is  contain- 
ed in  the  sacred  scriptures.  These  were  given  by  di- 
vine inspiration  and  teach  the  deep  things  of  God, 
which  cannot  be  discovered  by  the  light  of  nature. — 

7 


50  SERMON  in. 

Peter  tells  us,  ''  Tiie  prophecy  cam3  not  in  old  time 
hy  the  will  of  man  ;  but  holy  men  of  Gjd  spake  as 
they  were  moved  by  the  Holy  Ghost."  And  Paul 
tells  us,  "All  scripture  is  given  by  inspiration  of  God 
and  is  profitable  for  doctrine,  for  reproof,  for  correction, 
for- instruction  in  righteousness  ;  that  the  man  of  God 
may  be  perfect,  thoroughly  furnished  unto  ail  good 
works."  These  holy  scriptures  teach  all  things,  wliich 
are  necessary  to  make  men  wise  unto  salvation.  They 
leach  what  men  ought  to  believe  concerning  God  and 
what  duty  he  requires  of  men.  They  teach  the  knowl- 
edge of  the  character,  perfections,  designs  and  govern- 
ment of  God.  They  teach  the  knowledge  of  the  myste- 
rious mode  of  the  divine  existence  in  three  persons. 
They  teach  the  knowledge  of  the  personal  properties 
of  these  three  divine  persons.  They  teach  the  knowl- 
edge of  the  covenant  of  redemption,  in  which  each 
person  in  the  Godhead  engaged  to  perform  a  distinct 
part,  in  carrying  tliat  design  into  execution.  They 
teach  the  knowledge  of  the  Incarnation  of  Christ,  by 
wliich  he  took  human  nature  into  a  mysterious  and 
personal  union  with  the  divine.  They  teach  the  knowl- 
edge of  Christ's  sutferhigs  and  death  on  the  cross,  to 
make  atonement  for  the  sins  of  the  world.  They 
teach  the  knowledge  of  the  terms  of  salvation,  and  of 
the  duty  of  sinners  to  comply  with  the  terms  of  the 
gospel.  They  teach  the  knowledge  of  tiie  danger 
of  rejecting  the  condescending  terms  of  pardoning  mer- 
cy. They  teach  the  knowdedge  of  a  future  state  beyond 
the  grave,  in  which  the  souls  of  men  will  be  happy,  or 
miserable  forever.  Now,  all  Christians  gain  more,  or 
less  true  knowledge  of  these  great  and  deep  things  of 
God,  from  his  word,  where  they  are  taught  in  a  plain 
and  intelligible  language,  which  they  can  and  do  under- 
stand, as  v/eil  as  the  language  of  any  other  book  they 
read.  They  can  understand^God  speaking  in  their  ow.i 
language,  as  well  as  they  can  understand  one  another, 
speaking  in  their  own  language.  Though  God  cannot 
tell  them,  in  any  language,  all  things  about  himself ;  yet 
he  can  tell  them  some  things  about  himself,  in  their  own 
language  which  tliey  can  understand.  And  when  they 


SERMON    III.  51 

look  into  his  word,  they  find,  that  he  Ijas  sctiial-y  told 
them,  in  their  OAVRlaRgiiugc,  something  about  his  exist- 
ing from  eternity,  something  about  his  existing  in  tliree 
persons,  something  about  his  own  person,  something 
r.bout  the  person  of  his  Son,  something  about  the  per- 
son of  the  Holy  Ghost,  something  about  their  distinct 
personal  properties,  excellencies  and  perfections,  some- 
thing about  their  united  and  ultimate  design,  in  creation, 
providence  and  redemption,  something  about  the  means 
of  carrying  this  design  into  execution  and  something 
about  his  own  perfect  blessedness,  as  one  God  in  three 
persons.  Though  God  has  told  them  something  about 
real  mysteries  in  his  word,  but  not  every  thing  ;  yet 
they  can  understand  whatever  he  has  told  them  about 
real  mysteries,  as  well  as  whatever  he  has  toJd  them 
about  themselves,  or  any  other  creature,  or  object  in 
nature.  Thus  it  appears,  that  Christians  m.ay  and 
do  gain  the  knowledge  of  some  things,  that  are  true 
concerning  God,  both  by  liis  works  and  by  his  word  ; 
and  this  is  as  true  and  real  knowledge  of  God,  as  if  he 
bad  revealed  and  they  understood  every  thing  about  his 
existence,  perfections,  purposes  and  works.  It  now 
only  remains  to  sho¥/, 

IIL  That  their  true  love  to  God  is  founded  in  their 
true  knowledge  of  God.  The  apostle  plainly  suppos- 
es, that  the  Fhihppian  Christians  hvd  actually  ex- 
ercised true  love  to  God  ;  and  that  their  true  love  was 
founded  in  their  true  knowledge  cf  him.  **  And  this 
I  pray,  that  your  love  may  abound  yet  more  and  more 
in  knowledge  and  in  all  judgm.cnt."  Their  love  had 
abounded  and  abounded  in  knowledge  and  in  all  judg- 
ment. They  had  loved  God  for  those  supreme  excel- 
lencies, which  he  had  exhibited  in  his  works  and  word. 
And  what  was  true  of  the  Philippians  is  true  of  all  real 
Cliristians.  They  do  not  not  love,  nor  worship  an  un- 
known God.  They  know  and  love  the  only  true  God 
and  Jesus  Christ,  whom  he  hath  sent.  Tliey  love  God 
for  what  they  know  concerning  him  ;  and  not  for  what 
they  do  not  know  concerning  him.  Their  love  to  God 
springs  from  a  true  knowledge  of  his  being,  "perfections, 
designs  and  government ;  and  not  from  their  ignorance 


52  sehmon  hi. 


of  these  tilings.  Knowled^^e  and  not  ignorance,  is  the 
mother  of  their  devotion.  This  will  appear,  if  we  con- 
sider, 

1.  Thatif  Christians  should  love  God,  for   what  is 
not  true  concerning  him  and  v>^hat  they  do  not  know  to 
be  true  concerning  him,  they  would  loye  a  false  charac- 
ter of  God,  which  would  not  be  true,  but   false  love. 
It  would  be  the  same,  as  loving  a  false  god,   which  is 
the  essence  of  idolatry.  The  heathens  love  and  worship 
false  gods,  whom  they  know  not  and   cannot  know  ; 
because  they  do  not  exist,  but  are  only  imaginary  ob- 
jects.   And  according  to  their  imaginary  ideas  of  them, 
are  very  odious  and  detestable   objects  ;  so  that  their 
supreme  homage  is  the  grossest  idolatry.     It  is  indeed 
idolatry  to  love  linj  created  being  supremely,  however 
virtuous  and  amiable  he  may  be  ;  but  it  is  gross  idola- 
try to  love  any  sinful  creature  supremely.    There  have 
been  and  are  now,  as  gross  idolaters  among  those,  who 
call  themselves  Christians,  as  among  heathens.     For 
those,  who  call  themselves  Christians,   often  have  as 
false  ideas  of  the  true   God,  as  heathens  have  of  their 
false  gods  ;  and  they  love  the  true    Gvod  for  the  same 
reasons,  that  heathens    love   their  idols.     They   are, 
therefore,  guilty  of  as  real  idolatry,  as  the  heathens  are. 
The  true   love,  therefore,   which  Christians  exercise 
towards  the  true  God,  is  not  founded  in  the  ignorance, 
but  in  the  knowledge  of  his  true  character.     If  their 
love  to  God  were  founded  in  ignorance  and  falsehood, 
it   would   be  false  and  criminal  love.     For  it  is  crim- 
inal to  love  any  moral  character,  which  is  not  morally 
excellent  and  amiable.    The  Phihppians  knew  the  dif- 
ference between  the  true  God  and  the  false  gods   they 
had  worshipped. 

2.  It  is  the  knowledge,  which  Christians  have  of  the 
real  and  supreme  excellency  and  glory  of  God,  that  lays 
them  under  moral  obligation  to  love  him  supremely. 
If  he  were  not  supremely  excellent,  they  would  not  be 
under  moral  obligation  to  love  him  supremely  ;  or  if 
they  did  not  know,  that  he  is  supremely  excellent, 
they  would  not  bo  under  moral  obligation  to   love  him 


SERMON    III.  53 

supremely.  But  he  is  supremely  excellent  ;  and 
Christians  know,  by  his  works  and  word,  that  he  is  su- 
premely excellent  and  of  course,  feel  themselves  under 
moral  and  indispensable  obligations  to  abound  in  their 
love  to  him,  in  knowledge  and  in  all  judgment.  The 
morethej  know  of  God,  the  more  they  feel  themselves 
bound  to  love  him  with  all  their  heart.  Tlie  true 
knowledge  of  God  is  the  only  medium,  through  which 
Christians  increase  and  abound  in  love  to  him.  Hence 
Christ  prayed  to  the  Father  for  them,  "  Sanctify  them 
through  thy  truth  :  thy  word  is  truth."  Hence  he  ap- 
pointed ministers  to  teach  them  divine  knowledge.— 
*'  And  he  gave  some,  apostles  ;  some,  prophets  ;  some, 
evangelists  ;  and  some,  pastors  and  teachers  ;  for  the 
perfecting  of  the  saints,  for  the  work  of  the  ministry  ; 
for  the  edifying  of  the  body  of  Christ  :  till  we  all  come 
in  the  unity  of  the  faith  and  of  the  knowledge  of  the 
Son  of  God,  unto  a  perfect  man,  unto  the  measure  of 
the  stature  of  the  fulness  of  Christ."  And  the  apostle 
Peter  exhorts  Christians,  ''to  grow  in  grace  and  in 
the  knowledge  of  our  Lord  and  Savior  Jesus  Christ." 
The  true  love,  therefore,  which  Christians  exercise,  to- 
wards God,  is  founded  in  their  true  knowledge  of  his 
glorious  and  amiable  character. 

IMPROVEMENT. 

1.  If  Christians  derive  som.e  true  knowledge  of 
God  from  his  works  and  word,  they  may  have  some 
true  knowledge  of  every  doctrine,  which  God  has  re- 
vealed in  his  w^ord.  It  is  generally  believed  and  ac- 
knowledged, that  there  are  many  truths  and  doctrines 
revealed  in  the  Bible,  which  all  Christians  may  under- 
stand. They  are  revealed  so  plainly,  that  every  per- 
son may  understand  them,  or  have  some  true  and  real 
knowledge  of  them.  But  it  is  almost  as  generally 
supposed,  that  there  are  some  doctrines  revealed  in  the 
Bible,  that  no  men,  in  this  world,  can  really  and  truly 
\inderstand,  though  they  may  approximate  a  little  to- 
wards a  real  knowledge  of  them.  Some  make  a  larg- 
er and  some  a  smaller   catalogue   of  dark,    difficult, 


54  SERMON    HI. 

unintelligible  and   mysterious  doctrines,    wliich  they 
allow  are  revealed  in  the  Bible   and  which  they  insist, 
that  no  man  cv.n  really  and  truly  understand.     But  is 
it  not  a  plain  absurdity  to  suppose,  that  God  has  reveal- 
ed any  thing  to  us  in  his  word,  concerning  himself,  or 
concerning  ony  of  his  creatures,  which  cannot  be  real- 
ly known  by  us,  in  our  present,  imperfect  state  ?     If 
we  cannot  understand  God,  speaking  to  us,    in  our 
own  language,  wdiy  should  he  speak  to  us  at  all  7     If 
we  allow,  then,  that  God  does  speak  tons  in  his  word, 
we  must  suppose,  that  \Ye  are  capable  of  understand- 
ing  what  he  says,  whether  he  soys  more,  or  less  upon 
any  subject  whatever.     I  Tone  suppose,  that  God  has 
revealed   all  that  he   might  have  revealed  upon  plain 
subjects  ;  and  much  less  that  he  has  revealed  all  that 
he  might  have  revealed  i;pcr-  more  difficult,  deep  and 
abstruse  subjects.     But  v/e  must  suppose,  that  what 
he  has  revealed  upon  the  darkest  and  deepest  subjects, 
is  as  easy  to  understand,  as  what  he  has  revealed  up- 
on the  plainest  subjects.     I  will  illustrate  this  point, 
as  clearly  as  i  can.     God  has  told  us,  that  he  existed 
before  the  foundation  of  the  world  ;    that   is,    before 
any  creature,  or  object,  existed  besides  himself  ;  which 
means  his  existing  from  eternity.     This  is  a  plain  and 
important  truth,  though  he  has  not  told  us,  how  he  ex- 
ist'^d  from  eternity.     God  has  told  us,  that  he  created 
the  world  and  all  that  is  in  it,  vAiich  is  a  plain  and  im- 
portant truth,  though  he  has  not  told  us  how  he  creat- 
ed all  things,  or  brought  them  out  of  nothing  into  ex- 
istence.    God  has  told  ^us,    that   he   hath  hung  the 
earth  upon  nothing  ;  which  is  a  plain  and  important 
truth  ;  though  he  has  not  told  us  how  he  upholds,  or 
supports  it  every  moment.    God  has  told  us,that  he  gov- 
erns all  things  ;  v/hich  is  a  plain  and  important  truth, 
though  he  has  not  told  us  how  lie  governs  all  things. 
God  has  told  us,  that  he  constantly   fills  heaven  and 
earth  and  -aW  places  v/ith  his  presence  ;  which  is  a  plain 
and  important  truth,  though  he  has  not   told  us  how 
he  fills  the  universe  with  his  presence.     God  has  told 
us,  that  he  has  decreed  all  things,  which  is  a  plain  and 


SERMON    III.  55 

important  truth,  though  he  has  not  told  us  v.-hat  and 
how  many  things  he  has  decreed.  (»od  has  told  us, 
that  he  is  absoUitely  immutable,  which  is  a  phiin  and 
important  truth  ;  though  he  has  not  told  us  what  is 
the  ground  of  his  immutability.  God  has  told  us,  that 
he  works  in  men  both  to  will  and  do,  which  is  a  plain 
and  important  truth,  though  he  has  not  told  iis  how  he 
constantly  produces  all  their  free  and  voluntary  ex- 
ercises. God  has  told  us,  that  he  is  one  God,  but  ex- 
ists in  three  distinct  persons,  each  of  whom  has  the 
properties  of  understajoding,  willing  and  acting,  which 
is  a  plain  and  important  truth,  though  he  has  not 
told  us,  what  there  is  m  his  nature,  that  lays  a  found- 
ation for  this  pcrsoiiai  distinction. 

Nov^y  just  so  much  as  God  has  told  us  in  his 
word,  concerning  his  existing  from  eternity  ;  his  cre- 
ating the  world  ;  his  upholding  the  world  ;  his  govern- 
ing the  world  ;  hb  fiUiog  the  vv^orld  v/ith  his  presence; 
his  decreeing  all  things  ;  his  perfect  immutability  ;  his 
operating  upon  the  hearts  of  men  ;  and  his  existing  a 
Trinity  in  Unity,  is  as  easy  to  be  understood  and  cer- 
tainly known,  as  any  thing  he  has  revealed  concerning 
less  obscure  and  profound  subjects.  Whatever  he  has 
revealed  in  the  Bible,  be  has  revealed  in  tlie  plain  and 
intelligible  language  of  men,  who  are  capable  of  un- 
derstanding the  true  meaning  of  every  word,  which 
he  has  used  upon  every  subject,  abciit  which  he  has  re- 
vealed any  thing.  It  is  reasonable  to  suppose,  that 
God  has  not  revealed  any  thing  in  his  word,  which  we 
cannot  understand ;  but  it  is  absurd  to  suppose,  that 
he  has  revealed  any  thing  in  his  v/ord,  which  we  can- 
not understand.  It  is  certain  to  a  demonstration,  that 
if  we  cannot  understand  what  he  reveals  upon  the  most 
profound  subjects,  w^e  cannot  understand  what  he  re- 
veals upon  the  plainest  subjects.  It  is  a  contradiction 
in  terms  to  say,  that  he  reveals  any  thing  in  our  lan- 
guage which  we  cannot  understand,  nor  express  prop- 
erly in  our  own  language.  For  on  this  supposition, 
he  does  not  reveal  any  thing.  Nothing  can  be  reveal- 
ed to  us,  v/hich  no  human  language  can  express.     Th« 


56  SERMON    III. 

supposition,  that  we  cannot  understand  all  that  God 
has  actually  revealed  concerning  tlie  doctrine  of  the 
Trinity,  casts  a  mist,  a  cloud  and  complete  darkness 
over  ail  the  doctrines  of  the  Bible.  It  is  absurd  for 
any  man,  to  undertake  to  defend  the  doctrine  of  the 
Trinity  and  at  the  same  time  tell  us,  that  neither  he, 
nor  any  body  eke,  can  understand  what  God  has  ac- 
tually revealed  upon  that  mysterious  subject.  God 
has  told  us,  that  he  created  men  ;  that  his  Son  died  to 
redeem  men  ;  and  that  the  Holy  Ghost  sanctifies^  the 
hearts  of  men.  This  implies,  that  he  is  a  person,  or 
agent  J  and  that  his  Son  is  a  person,  or  agent  ;  and 
that  the  Holy  Ghost  is  a  person,  or  agent.  And  it 
is  as  absurd  to  deny,  that  the  Father  is  a  person,  or 
that  the  Son  is  a  person,  or  that  the  Holy  Ghost  is  a 
person,  because  they  are  not  called  persons  in  the 
Bible  ;  as  to  deny  that  God  is  a  moral  agent,  because 
he  does  not  call  himself  a  moral  agent  ;  or  as  to  deny, 
that  mankind  are  moral  agents,  because  God  calls  them 
men  and  not  moral  agents.  These  observations  will 
apply  to  every  doctrine,  which  God  has  revealed  in  the 
Bible,  in  human  language  ;  for  they  can  all  be  under- 
stood and  explained,  by  different  words  in  the  same 
language,  in  which  they  are  revealed. 

2.  if  Christians  can  understand  whatever  God  has 
revealed  in  his  word,  concerning  himself  or  any  of  his 
creatures ;  then  there  is  a  propriety  in  preaching  upon 
any  truth,  or  doctrine,  that  God  has  revealed  in  the 
Bible.  We  often  hear  it  said,  that  there  are  some 
doctrines  revealed  in  the  Bible,  that  ought  never  to  be 
preached  ;  such  as  the  doctrine  of  the  Trinity  ;  the 
doctrine  of  the  divine  and  human  nature  in  the  person 
of  Christ  )  the  doctrine  of  decrees  ;  the  doctrine  of 
election  ;  the  doctrine  of  divine  agency  in  the  produc- 
tion of  moral  exercises  in  the  hearts  of  men  ;  and  the 
doctrine  of  the  future  and  eternal  punishment  of  the 
finally  impenitent  ;  and  many  other  doctrines.  It  is 
said,  that  such  doctrines  as  these,  though  revealed  in 
the  Bible,  are  too  dark,  profound,  or  mysterious,  to  be 
explained,  proved  and  defended,  by  the  fallible  preach- 


SERMON    III.  57 

ers  of  the  gospel.  But  is  not  this  a  groundloss  and 
hurtful  opinion  ?  If  Christians  may  have  a  true 
knowledge  of  what  God  lias  revealed  in  his  word; 
then  it  seems,  that  Christian  ministers  may  have  a 
true  knowledge  of  whatever  doctrine  God  has  revealed 
in  the  gospel  ;  and  consequ^ntiy  that  they  may  and 
ought  to  explain,  prove  and  defend  whatever  doctrine 
theyfmd  Cod  has  actually  revealed.  That  is  to  say, 
they  ought  to  explain,  prove  and  defend  so  much  con- 
cerning any  doctrine,  as  God  has  revealed  and  no 
more.  If  he  has  revealed  something  concerning  the 
doctrine  of  the  Trinity,  they  ought  to  explain,  prove, 
anddefend  that  somethins;.  if  he  has  revealed  some- 
thing  concerning  the  doctrine  of  decrees,  election  and 
reprobation,  they  ought  to  explain,  prove  and  defend 
that  something.  If  he  has  revealed  something  con- 
cerning the  doctrine  of  the  divine  and  human  nature  of 
Christ,  they  ought  to  explain,  prove  and  defend  that 
something.  If  he  has  revealed  something  concerning 
divine  agency,  future  punishment,  or  any  other  doc- 
trine of  the  gospel,  they  ought  to  explain,  prove  and 
defend  that  something.  But  though  ministers  ought 
to  explain,  prove  and  defend  what  God  has  revealed  in 
his  word,  yet  they  ought  never  to  attempt  to  explain, 
or  prove,  or  defend  wdjat  he  has  not  revealed  in  his 
word  and  Vv'hat,  for  that  reason,  is  really  mysterious. 
There  is,  hoY\^ever,  a  wide  difference  between  what  is 
merely  difficult  and  what  is  really  mysterious,  respect- 
ing the  revealed  doctrines  of  the  gospeL  And  it  is 
the  proper  duty  and  business  of  ministers  to  point  out 
thisciifference,  by  explaining  w^liat  is  difacult,  and  dis- 
tinguishing a  difficulty  from  a  mystery.  And  it  is  in 
all  cases  ensy  and  practicable  to  discover  and  point 
out  and  remove  a  difficulty  and  make  it  appear  to  be  no 
mystery.  And  wlien  they  have  done  this,  in  respect 
to  the  doctrine  of  the  Trinity,  or  the  doctrine  of  de- 
crees, or  any  other  doctrine,  concerning  which  God  has 
not  revealed  so  much  as  he  might  have  revealed,  they 
have  done  wdiat  they  ought  to  do.     Ministers  may  go 

8 


58  SERM0N    III. 

just  as  far  as  revelation  sjoes  and  not  a  step  further,  iii 
explaining,  proving  and  defending  any  doctrine  of  the 
gospel. 

3.  If  Christians  may   have   a  true   knowledge  of 
whatever  God  has  revealed  concerning   any  doctrine 
of  the  Bible  ;    then  they   have  no  right  to  dishelievc 
and  reject  any  doctrine  of  the   Bible,  merely  because 
there  is  something  really  mysterious  in  it.     If  we  may 
disbelieve  v/hatever  has  something   mysterious  in   it, 
we  may  disbelieve  every  thing  that   exists.     On   this 
principle,  v.^e  may  disbelieve  our  own  existence  ;    for 
there  is  something  in  our  own  existence,  which  is  mys- 
terious and  which  we  cannot  comprehend.     We   may 
disbelieve  the  existence  of  all   our   fellow   creatures  ;. 
for  there  is   something  mysterious  in  their  existence, 
which  w^e  cannot  comprehend.     We  may  disbelieve 
the  existence  of  the  world  in  which  we  live  ;  for  there 
is  something   mysterious   in  its  existence,  which  wc 
cannot  comprehend.     We  may  disbelieve  the    exist- 
ence of  the  Deity  ;  for  there  is  something  mysterious 
in  his  existence,  which  we  cannot  comprehend.      But 
though   there  is    something   mysterious  in   all   these 
and  in  all  other  beings,  creatures  and  objects,  that  ex- 
ist, which  v/e  cannot  comprehend  ;  yet  there  is  some- 
thing, that  is  not  mysterious,  but  plain  and  intelhgible 
in  them  all.     And  it  would    be   absurd  to  disbelieve 
v;hat  is  plain   and  intelligible,    on  account  of  what  is 
mysterious.     And  it  is  equally  absurd  for  Christians  to 
disbelieve  any,  or  all  the  doctrines  of  the  gospel,  be- 
cause there  is  really  something   mysterious  in  them  ; 
when,  at  t'ae  same  tinie,  there  is  something  plain  and 
intelligible   in  them.     For  they  may  come  to  the  true 
knowledge  of  what  is  plain  and  intelligible  in  them, 
either  by  the  light  of  nature,  or  by  the  light  of  divine 
revelation,  or  by  the  light  of  both.      Hovv  many    are 
there  at  this  day,  who  professedly  disbelieve  and  reject 
the  doctrine  of  the  Trinity,   the  doctrine  of  election 
and  many  other  essential  doctrines  of  the  gospel,  be- 
cause they  discover  something  mysterious   in  them  ? 
Mystery  is  the  great  stumbling-block,  which  heretics^ 


SERMON    III.  59 

deists  and  sceptics  are  throwing  in  the  way  cf  Chris- 
tians, for  the  purpose  of  involving  them  in  doubts  and 
darkness  respecting  all  the  doctrines  of  the  gospel. 
Common  Christians  ouglit  to  stand  upon  their  guard, 
and  steadfastly  turn  a  deaf  ear  to  such  deceivers  and 
seducers.  Their  sophistry  is  both  absurd  and  crimi- 
nal, though  they  may  have  deceived  themselves 
by  it. 

4.  If  Christians  can  come  to  the  certain  knowledge 
of  what  God  has  revealed  concernins;  the  doctrines  of 
the  gospel  ;  then  those,  who  have  gained  this  certain 
knowledge,  ought  to  contend  earnestly  for  the  faith 
once  delivered  to  the  saints.  Those,  who  are  super- 
ficial and  lax  in  their  religious  sentiments,  are  loudly 
exclaiming  against  religious  disputes.  They  say, 
that  neither  side  in  a  dispute  know,  that  they  are  right. 
They  can  only  approximate  towards  the  truth  ;  no 
body  certainly  knows  it,  respecting  any  doctrine  of 
the  gospel.  If  this  v/ere  true,  it  would  be  vain  and 
absurd  to  dispute  upon  religious  subjects.  But  it  has 
been,  perhaps,  sufficiently  shown,  that  Christians  may 
come  to  the  real,  certain  knowledge  of  what  God  has 
revealed  concerning  the  doctrines  of  the  gospel.— 
And  those,  who  have  this  knowledge  of  what  God 
lias  revealed,  may  know  that  they  have  it  ;  and  when 
they  know  the  truth  and  know  that  they  know  it,  it  is 
their  duty  to  contend  earnestly  for  it.  Unitarians  arc 
crying  peace,  peace,  when  there  is  no  peace  ;  and 
moderate  men,  on  all  sides,  are  crying  peace,  peace, 
when  there  is  no  peace.  It  is  while  men  sleep,  that 
the  enemy  sov;s  tares.  Corrupters  always  wish  to 
throw  Christians  off  their  guard.  There  were  never, 
perhaps  more  corrupters  of  the  gospel,  than  at  the 
present  day.  Now  is  Ihe  proper  time  to  put  on  the 
Christian  armour  and  fight  the  good  fight  of  faith  ; 
which  has  always  been  defended  and  promoted  by  re- 
ligious disputes. 

5.  If  Christians  may  come  to  the  knowledge  of  God 
and  divine  truth  ;  then  they  will  have  no  excuse  for 
their  religious  errors.     iMany   believe    and  maintain, 


CO  SERMON    III. 

that  religious  errors  are  very  innocent  and  harmless.— 
1'hey  suppose  men  may  be  saved,  notwithstanding 
any  religious  errors  they  imbibe,  if  they  are  only  sin- 
cere in  the  beliefof  their  errors,  that  is,  if  they  really 
believe  them  to  be  the  truth.  But  the  Bible  represents 
gross  error  as  not  only  dangerous,  but  absolutely  des- 
tructive. Wereadof  those,  Avho  were  under  delusion 
to  believe  a  lie,  that  they  might  be  damned.  And  we 
read,  that  error  doth  eat  as  a  canker.  Error  is  like  poi- 
son ;  to  imbibe  the  smallest  potion  of  it  will  be  injuri- 
ous ;  and  a  large  potion  w^ill  be  eventually  and  eternal- 
ly destructive.  The  most  gross  religious  errors  w^erc 
never  more  zealously  and  artfully  propagated,  than  at 
the  present  day,  by  which  the  souls  of  thousands  and 
millions  are  exposed  to  endless  destruction.  The  prop- 
agators of  errors  first  endeavor  to  make  men  believe, 
that  no  errors  are  dangerous  and  especially  those,  they 
wish  to  propagate.  And  this  opinion,  that  it  is  no 
matter  what  religious  sentiments  men  believe  and  em- 
brace, is  the  most  dangerous  of  all  errors  ;  because  it 
opens  the  door  to  all  other  errors,  imperceptibly.  Men 
do  not  at  once  see  the  width  of  this  door  and  the  conse- 
quences of  entering  into  it.  But  those,  who  trust  in 
the  innocency  of  error,  will  be  sooner,  or  later  awfully 
disappointed.  Paul  once  trusted  in  his  sincere  er- 
rors, until  he  was  well  nigh  destroyed.  The  scribes  and 
Pharisees  persisted  in  their  behef  of  fatal  errors,  which 
shut  them  out  of  the  kingdom  of  heaven.  Accordingly 
Christ  told  his  followers,  "  Except  your  righteousness 
exceed  the  righteousness  of  the  scribes  and  pharisees, 
ye  shall  in  no  case  enter  into  the  kingdom  of  heaven." 
6.  This  subject  calls  upon  all  to  inquire,  whether 
their  love  to  God  is  founded  in  knowledge  and  in  all 
judgment.  All  men,  without  scarcely  an  exception, 
think  and  say  that  they  love  God.  Deists  do.  Unita- 
rians do,  Arminians  do,  Antinomiansdo,  Universalists 
do,  and  all  professors  of  religion  do.  But  the  great 
question  is,  whether  their  love  to  God  is  founded  in  the 
true  knowledge  of  him.  Do  they  love  God  for  what 
he  has  revealed  of  himself  in  his  word  ?  ]>o  they  love 


SERMON    III.  61 

him  for  being  what  he  is  ?  for  existing  in  the  manner 
he  does  ?  for  the  designs  he  has  formed  and  is  execut- 
ing and  for  his  ultimate  end  in  creation,  which  is  his 
own  glory  in  the  highest  holiness  and  happiness  of  the 
intelligent  system  ?  They,  who  truly  love  God,  love 
him  for  his  own  infinite  greatness  and  goodness.  And 
they  rejoice,  he  "  has  made  all  things  for  himself ;  yea, 
even  the  wricked  for  the  day  of  evil  ;"  and  that  he  has, 
for  his  own  glory,  foreordained  whatsoever  comes  to 
pass.  Let  every  person,  then,  carefully  and  candidly 
inquire  and  know,  whether  he  truly  loves  the  only  liv- 
ing and  true  God,  who  says,  ^'  I  am  the  Lord  and  there 
is  none  else.  I  form  the  light  and  create  darkness  ;  I 
make  peace  and  create  evil  :  I,  the  Lord,  do  all  these 
things."  And  may  the  love  of  real  Christians,  who 
truly  know  and  love  God,  "  abound  yet  more  and 
more  in  knowledge  and  in  all  judgment."      Amen. 


SERMON  IV. 

THs  "wonss:  or  celsatioet. 

Genesis,  ii.  1,2. — Thus  the  heavens  and  the 
earth  iv ere  finished  and  all  the  hosts  of  them.  And 
on  the  seventh  day  God  endd  his  zvork,  ivhich  he 
had  made  ;  and  he  rested  the  seventh  day  from 
all  his  ivorkj  which  he  had  made. 

Men  have  always  been  disposed  to   be    wise   above 
what  is  written  and  to  lean  to  their  own  understanding, 
rather   than    divine    revelation.       The    astronomers, 
who  hold  the  Jiighest  rank  among  philosophers,  have 
made  such  great  discoveries  respecting  the  sun,   moon 
and  stars,  that  they  have   called    in    question    the   ac- 
count which  God  has  given,  by  Moses,  of  the  creation 
of  the  world.     They  suppose,  that   the   heavens    and 
earth,  which  ftloses  mentions,   compose   but   a  small 
part  of  the  works   of  creation  ;  and  that   angels    and 
men  compose  but  a  small  part  of  intelligent  creatures. 
They  imagine,  that  all  the  fixed  stars    are    centres   of 
so  many  distinct  systems,  just  as  the  sun  is  the  centre 
of  our  system  ;and  that  all  those  material  worlds  are 
as  full  of  rational  inhabitants  as  this  world   is.     This 
opinion  is  generally  adopted  by  commentators  and  di- 
vines, as  well  as  by  Mr.  Stackhouse  in  particular,  in 
his  History  of  the  Bible.     But  it  is  a  serious  question 
ivhetherthis  opinion  is  not  more  philosophical  than 
scriptural  ;    and  whether  it  does  bear  hard  against  the 
account  which  the  great  Creator  himself  has  given  of 
his  great  work  in  our  text.     "Thus  the   heavens  and 
tiic  earth  were  finished   and    all  the  hosts  of  them. 
And  on  the  seventh  day  God  ended  his  work,  which 
kc  Iiad  made  ;  and  he  rested  the  seventh  day  from  id  I 


SERMON    IV.  GJ 

his  work,  ^vbich  he  liad  made."      These  words  plainly 
suggest  this  general  idea. 

That  God  created  ail  things  in  the  space  of  six  days. 
I  shall, 

I.  Consider  what    things  God   did  create    in  the 
periodof  six  days  ;  And, 

]I.  Show  that  those  things,  which  he  created  in 
that  period,  comprise  all  his  works  of  creation. 

1.  We  arc  to  consider  what  things  God  did  create 
in  the  period  of  six  days. 

This  we  raay  easily  collect  from  the  accomit  which 
Moses  and  other  inspired  writers  have  given  us  of  the 
works  of  creation,  J>loses  tells  us  what  God  created 
the  first  day,  wbat  he  created  the  second  day,  what  he 
created  the  third  day,  what  he  created  the  fourth  day, 
v/hat  he  created  iha  fifth  day,  what  he  created  the  sixth 
day  and  sums  up  the  whole  in  the  words  of  the  text. 
*'Thus  the  heavens  and  the  earth  were  finished  and 
all  the  hosts  of  them.  And  on  the  seventh  day  God 
ended  his  w^ork,  which  ho  had  made  ;  and  he  rested 
the  seventh  day  from  all  his  work,  which  he  had  made." 
It  appears  by  this  account,  that  the  heavens  and  the 
eartii  with  their  hosts,  that  is,  with  their  inhabitants^ 
comprise  all  things,  that  v/cre  created  in  the  space  of 
six  days.  By  the  heavens  we  are  to  understand  the 
upper  and  lovs^er  heaven,  or  the  visible  and  invisible 
heaven.  The  upper  heaven  is  the  invisible  world, 
where  God  bvA  all  perfectly  holy  beings  reside  ;  and 
wdiere  all  perfectly  sinful  beings  are  coniined.  The 
lower  or  visible  heaven  contains  the  sun,  m.oon  and 
stars  ;  and  the  earth,  with  every  thing  that  lives  and 
moves  and  exists,  either  upon  it,  or  below  its  surface. 
All  these  things  contained  in  the  heavens  and  the 
earth  were  created  at  one  and  the  sarp.e  lime,  or  in  the 
space  of  six  days.  This  we  may  fairly  collect,  not  on- 
ly from  the  account,  which  Moses  has  given  us  of  cre- 
ation, but  from  the  account,  which  other  inspired  wtI- 
ters  have  given  us  of  that  great  work.  In  the  twenti- 
eth of  Exodus  we  read,  "  In  six  days  the  Lord  made 
heaven  and  earth,  the  sea  and  all  that  in  them  is  ;"  that 


64 


SERMON    IV, 


is,  all  the  creatures,  whether  rational  or  irrational, 
which  are  in  heaven  and  earth.  In  the  first  of  John 
we  read,  "  In  the  beginning  was  the  Word  ;  and  the 
Word  was  with  God  ;  &  the  Word  was  God.  The  same- 
was  in  the  beginning  with  God.  All  things  were  made 
by  him  ;  and  without  him  was  nothing  made."  Here 
God  is  said  to  create  all  things  by  Jesus  Christ  ;  and 
to  create  nothing  without  him.  As  this  refers  to 
Moses'  account  of  the  creation  in  six  days,  so  it  con- 
fines the  creation  of  ail  things  to  that  particular  jDeriod 
of  time.  But  it  may  be  said,  that  none  of  the  texts, 
which  have  been  cited,  prove  that  angels  were  created 
at  the  same  period,  when  the  heavens  and  the  earth 
were  created.  This  however,  is  asserted  by  another 
sacred  WTiter.  The  apostle  Paul  declares,  that  Christ 
is  the  image  of  the  invisible  God,  the  first  born  of  ev- 
ery creature.  ''  For,"  he  adds,  "  by  him  were  all 
things  created,  that  are  in  heaven  and  that  are  in  earth, 
visible  and  invisible,  whether  they  be  thrones,  or  do- 
minions, or  principalities  ;  all  things  w^ere  created  by 
him  and  for  him."  This  passage  puts  it  beyond  doubt, 
that  not  only  tlie  heavens  and  the  earth,  but  all  their 
hosts  of  men  and  of  angels  were  created  by  Christ  and 
that  in  the  space  of  six  days.  I  now  proceed  to 
show, 

II.  That  those  things,  which  were  created  at  that 
one  period  of  time,  comprised,  or  included  ail  things, 
that  ever  w^ere  created.  This  will  appear  from  various 
considerations. 

1.  There  is  reason  to  think,  that  when  God  began 
to  create,  he  would  not  rest,  until  he  had  completely 
fmished  his  whole  work  of  creation.  This  Moses  rep- 
I'esents  him  to  have  done  in  the  text.  He  says  he  did 
not  rest,  until  he  had  created  the  heavens  and  the  earth 
and  all  that  he  intended  to  create  at  that -time.  We 
are  not  to  suppose,  that  God  rested  from  creating  the 
heavens  and  the  earth  at  the  end  of  six  days,  because 
his  creating  power  was  exhausted  ;  but  merely  because 
he  had  finished  what  he  proposed  to  create.  When 
he  began  to  create,  he  might  have  continued  to  create 


SERMON    IV.  65 

from  that  time  to  this  and  may  slill  continue  to  create 
forever.  But  supposing;  he  has  been  creating  and  will 
be  creating  from  eternity  unto  eternity,  his  works  of 
creation  must  nevertheless  be  limited.  I  fe  cannot,  to 
speak  with  reverence,  continue  to  create,  till  his  pow- 
er is  exhausted  and  all  space  is  filled  ;  so  that  there  is 
no  room  left  to  make  another  world.  His  works  of 
creaiion,  therefore,  must  be  bounded,  both  by  time 
and  space.  And  if  they  must  be  bounded  by  time, 
vfhy  not  by  six  days,  as  well  as  by  six  years,  or  six 
thousand  years,  or  any  longer  space  of  time  ?  Ho 
was  undoubtedly  able  to  create  ail,  that  he  ever  de- 
signed to  create,  in  six  days,  as  well  as  in  any  longer 
period  of  duration.  And  if  his  works  must  be  bound- 
ed by  space,  which  never  can  be  tilled,  -why  should 
they  not  be  bounded  by  that  proportion  of  sp^ce, 
which  the  heavens  and  the  earth  now  occupy,  as  well, 
as  any  other  ?  God  was  governed  by  his  w^isdom  and 
not  by  his  power,  in  respect  to  creation.  His  wdsdom 
dictated  how  many  things  he  shoukl  create  and  how 
long  he  should  be  in  creating  them.  And  since  he  has 
told  us,  that  he  finisiied  the  v/ork  of  creation  in  six 
days,  w^e  have  reason  to  think,  that  he  did  create  all 
that  he  intended  to  create  in  that  space  of  time.  If 
any  imagine,  that  it  would  have  been  wiser  and  better, 
if  he  had  continued  to  create  much  longer  and  made 
many  more  worlds  and  then  rested  ;  let  them  consider 
where  this  mode  of  reasoning  would  carry  them.  Had 
he  created  world  after  world  for  tliousands,  or  milhons 
of  years,  it  still  might  be  asked,  whether  it  w^ould  not 
have  been  wiser  and  better  to  create  as  many  more  ? 
It  is,  therefore,  just  as  reasonable  to  believe,  that  God 
created  all,  that  he  ever  did  create,  or  ever  intended  io 
create,  in  six  days,  as  in  any  other  space  of  time,  that 
could  be  mentioned,  or  conceived. 

2.  Ail  the  works  of  God  must  compose  but  one 
T^hole,  or  perfect  system.  This  w^e  may  safely  con- 
clude from  the  perfect  wisdom  of  God.  He  co  ddnot 
consistently  begin,  or  continue  to  operate,  before  he 
had  formed    a  wise  and  benevolent  design  to  be  an- 


G6  SERMON  ir. 

swered  by  creation.     Tiiis  design  must  have  been  onti 
and  comprised   the  nature   and   number  of  all   things, 
that  he  ever  should  create  ;  because  it  would  not  have 
been  wise  to   create    any   oni   tiling,  but  what   would- 
some  way,   or  other,  tend  to    promote  his  one  great 
and  good  design.     E^s^ery  house  is  built  by  some  man;, 
and  every  wise  builder  forms,  as  nearly  as  he  can,  the 
dimensions  of  the  house  he  is   going  to  build  and  fixes- 
in  his  own  mind  all  the  materials   necessary  to   com- 
plete his  building.     He  means  to  provide  as  many  and 
no  more  articles,  than  he  supposes  are  necessary  to  fin- 
ish his  house.     Now,  the  apostle  tells  us,  that  '4ie,  who 
built  all  things  is  God."     If  the  only  wise  God  made 
all  things,  then  he  had  a  wise  and  good  design  in  mak- 
ing all  things;  and  if  he  had  a  wise  and  good   design 
in  making  all  things,  then  he  made  nothing  more,  nor 
less,  than  he  foresaw  would  have  a  tendency,  some  way 
or  other,  to  promote  his  one,  connected  and  pefect  de- 
sign in  creation.     Suppose  God  had  created  a  million 
of  worlds  and  no  more  ;  the  reason  would  have  been, 
that  so  many  worlds  and  no  more  and  no  fewer  v/ould 
completely   answer  his  design  in  creating.     And   all 
these  could  not  answer  his  one  great  design  in  creating 
them,   without  composing  one  whole,   or  connected 
system.     For  if  they  were  not  connected,  there  would 
be  no  reason  for  creating  just  so  many  and  no  more. 
Hence  it  appears,  that  all  the  works  of  creation,  be 
they  more  or  less  in  number,  must  compose  one  whole, 
made  up  of  all  its  parts  connected  together.     And  if 
this  be  true,  it  is  reasonable  to  suppose,  that  God  cre- 
ated all  things  at  once  ;  or   that    when    he    began    to 
create,  he  continued  to  create,  tillhehad  created  every 
thing,  which  he  foresaw  would    be  necessary  to  carry 
into  effect  his  one,    original  and  perfectly    wise    and 
good  design  in  creation.       And    he  could   create   ali 
these  things  in  six  days,  as  well  as  in  any  other  period 
of  time. 

3.  Those  things,  which  we  know  God  did  create  in 
six  days,  compose  a  whole,  or  form  a  complete  system. 
The  lower  heaven  is  intimately   connected    with  the 


SERMON    IV.  67 

«arth.     The  sun,  the  moon,  the  stars,    the  firmament, 
the  atmosphere,  the  heat,  the  cold,  the  clouds,    and  the 
rain,  were  all  made  for  the  service  and  benefit  of  man- 
kind ;  and  are  so  necessary,  that  they  could  not  sub- 
sist without  the  kindly  influence  of  these  things,  which 
belong  to  the  lower  heaven.     And  it  is  no  less  evident, 
that  there  is  a  constituted  connection  between  the  in- 
habitants of  the  upper  heaven  and  the  inhabitants  of 
this  lower  world.     The  upper  heaven  was  the  first 
place  and  the   inhabitants   of    it    the    first  intelligent 
beings,  that  God  brought  into  existence   on  the  first 
day  of  creation.      This  is  strongly  intimated  by  the 
question  God  put  to  Job,    "  Where  wast  thou,  when 
I  laid  the  foundations  of  the  eartli  ?  when  the  morning 
stars  sang  together  and  all  the  sons  of  God    shouted 
for  joy?"    There  was  an  early  communication  between 
angels  and  men.     It  was  an  evil  angel,  that   tempted 
our  first  parents   to   commit  their  first  offence,  which 
ruined   all   tlieir  posterity.     There  were  good  angels, 
who  guarded  the  tree  of  life  after  the  first  apostacy. 
And  good  angels  have   ever  since    been   ministering 
spirits  to  the  heirs  of  salvation.     But  the  great  and 
glorious  schemes  of  redemption  has  formed  a  very  im- 
portant and  inseparable  connection  betw^een  the  upper 
and  lower  worlds  and  all  things,  which  were  created  in 
six  days.      This  tl>e  apostle    Paul  teaches  in  several 
places.       In  one  place  he  says,    ''  Unto  me,  who  am 
less  than  the  least  of  all  saints,  is  this   grace  given, 
that  1  should  preach  among  the  Gentiles  the  unsearch- 
able riches  of  Christ  ;  and  to  make    all  men  see  what 
is  the  fellowship  of  the  mystery,  which  from  the  begin- 
ning of  the  world  hath  been  hid   in  God,  who  created 
all  things  by  Jesus  Christ  :  to  the  intent  that  now  unto 
the  principalities  and  powers  in  heavenly  places,  might 
be  known  by  the  church  the  manifold  wisdom  of  God, 
according  to  the  eternal  purpose,    which  he  purposed 
in  Christ  Jesus  our  Lord."     Here  God  is  represented 
as  creating  all  tilings  in  reference  to  and    connection 
Avith  the  great   scheme  of  redemption.      In    another 
place  we   are   told,  that  "  all  things   were  not  only 


68  SERMON    IV. 

created  by  Christ,  but  for  him  ;"  that  is,  to  promote 
the  great  design,  lor  which  he  sufiercd  and  died. — 
And  we  are  furthermore  told,  ^hat  it  was  God's  eter- 
nal purpose,  ''in  the  dispensation  of  the  fulness  of  times 
to  gather  together  in  one  all  things  in  Christ  ;  both 
which  are  in  heaven  and  which  are  on  earth."  The 
w^ork  of  redemption  has  formed  an  inseparable  and 
everlasting  connection  between  the  visible  and  invisible 
worlds.  So  that  all  things,  which  were  created  in  six 
days,  form  a  whole,  or  are  constituent  parts  of  one  great 
and  important  system.  This  gives  us  just  ground  to 
conclude,  that  this  system  contains  all  the  works  of 
God  a!Kl  was  brought  mto  existence  at  one  and  the 
same  time. 

4.  Those  things  which  were  created   in   six  days, 
not  only  form  a  whole,  or  system,  but  the  most  perfect 
system  conceivable.     All  ihe   parts,  taken    together, 
appear  to  be  completely  suited   to  answer  the  highest 
and  best  possible  end,  that  God  could  propose  to  an- 
swer by  creation.     The  highest  and    best   end  God 
could  propose,  in  the  creation   of  all  things,  was  the 
most  full  display  of  all  his  great  and  amiable  perfec- 
tions.    Such  a  display   of  himself  must  make  both 
himself  and  his  intelligent  creatures  the   most  com- 
pletely holy  and  happy.     If  we  now  examine  the  sys- 
tem of  things,  which  he    actually  created  in  six  days, 
we  shall  see  that  they  are  abundantly  sufficient  to  dis- 
play all  the  perfections  of  his  nature  to  the  best  advan- 
tage.    By  the  creation  of  the  heavens  and  the  earth, 
be  has  given  as  full  a  display  of  l.is  power,  as  can  be 
given.     The  heavenly  bodies  are  immensely  great  ;  and 
animals  and  insects  are  extremely  small;  and  by  crea- 
ting such  great  and  small  things,  in  a  vast  variety,  be 
lias  displayed  his  creating  power  as  clearly,   as   if  be 
had  created  millions  of  larger,  or  smaller  w^orlds.     If 
we  consider  the  beauty  and  oider  of  the  heavens  and 
the  earth,  we   must  be    convinced,   that  he  has   dis- 
played his  wisdom,  as  clearly  as  creation  can  display 
ir.     If  we  consider  the  adaptcdness  of  the  heavens  and 
the  earth  to  the  use,  convenience  and  ha])piness  of  his 


SERMON    IV.  69 

creatures,  we  sliall  see  that  they  display  his  goodness, 
as  clearly  as  creation  can  display  it.  If  we  consider 
the  nature  and  character  of  good  and  bad  angels  and 
of  good  and  bad  men,  we  shall  see,  tiiat  according  to 
the  plan  of  redemption,  they  will  be  so  disposed  of,  ai 
to  bring  all  the  perfections  of  God  into  the  clearest, 
strongest  and  most  interesting  light.  By  making  some 
perfectly  holy  and  happy  forever  ;  by  making  some 
perfectly  holy  and  happy  for  a  season  and  then  subject- 
ing them  to  a  state  of  complete  sin  and  misery  forever; 
by  making  some  holy  and  then  unholy  ;  and  then  iioly 
and  happy  forever  ;  and  by  making  some  totally  sinful 
and  miserable  to  all  eternity;  ho  will  display  his  pow- 
er, his  v/isdom,  his  goodness,  his  soveroignty,  his 
grace  and  his  justice  in  the  fullest  and  clearest  manner 
possible.  If  he  had  created  ten  thousand  worlds  of 
intelligent  creatures,  he  could  not  have  placed  them  in 
any  circumstances  different  from  the  circumstances  of 
angels  and  men  ;  and  consequently  he  could  not  have 
displayed  any  of  his  perfections,  in  a  more  full,  amia- 
ble and  glorious  light,  than  they  will  be  displayed,  by 
the  rational  and  irrational  creatures,  which  he  created 
in  six  days.  These  works  form  not  only  a  system,  but 
the  best  possible  system  ;  so  that  as  Solomon  says, 
nothing  can  be  put  to  it,  or  taken  from  it,  to  make  it 
more  perfect.  And  from  this,  we  may  justly  conclude, 
that  God  did,  at  one  and  the  same  time,  create  all 
things,  that  he  ever  intended  to  create.  1  must 
add, 

5.  It  appears  from  the  process  of  the  great  day,  that 
angels  and  men  are  the  only  rational  creatures,  who 
will  then  be  called  to  give  an  account  of  their  conduct. 
Christ  has  plainly  inforuied  us,  that  all  good  and  bad  an- 
gels and  all  good  and  bad  men  will  then  be  collected 
together  and  judged,  according  to  their  works  ;  but  no 
other  intelligent  creatures  are  montioned,  as  being  pre- 
sent on  that  great  and  solenm  day,  either  by  Christ, 
or  any  other  inspired  writer.  But  why  not,  if  the  sun, 
moon  and  all  the  planets  and  lixed  stars  are  inhabited 
by  rational  and  accountable  beings  ?  The  great  day  is 


70  SERMON    IV. 

called,  "the  day  of  the  Revelation  of  the  righteous  judg- 
ment of  God."  The  design  of  it  is  to  display  the  rec- 
titude of  God's  conduct  towards  both  the  happy  and  the 
miserable,  or  to  make  it  appear  to  every  individual  per- 
son, that  he  has  not  only  treated  him  right,  but  that  he 
has  treated  every  other  rational  creature  in  the  universe 
right.  It  is  only  on  this  account,  that  we  can  see  the 
necessity,  or  even  propriety  of  a  general  judgment. — 
God  can  make  every  person  see  and  feel,  that  he  has 
•treated  him  right  before  the  day  of  judgment ;  but 
he  cannot  make  every  person  know  and  see,  that  he 
has  treated  all  other  creatures  right,  without  calling 
them  all  together  and  fully  opening  his  conduct  to- 
%vards  them  and  their  conduct  towards  him  and  one 
another.  And  since  this  v;ill  be  the  business  of  the 
great  day,  it  is  necessary  that  every  intelligent  creature 
in  the  universe  should  be  actually  present  at  the  day 
of  judgment,  if  the  sun,  or  moon,  or  planets,  or  fixed 
stars  are  inhabited  by  rational  and  accountable  crea- 
tures, it  is  as  necessary,  that  they  should  be  present, 
as  that  angels  and  men  should  be  ;  for  they  must 
be  constituent  parts  of  God's  great  system  ;  and  his  con- 
duct towards  them  and  their  conduct  towards  him, 
must  have  had  some  connection  with  his  conduct  towards 
angels  and  men.  But  we  have  no  reason  to  expect  from 
any  thing  said  in  scripture,  that  any  intelligent  crea- 
tures will  be  present  at  the  day  of  judgment,  besides 
angels  and  men  ;  from  which  the  inference  is  natural 
and  irresistable,  that  no  other  intelhgent  creatures  be- 
sides angels  and  men  ever  have  been  created.  These 
form  a  moral,  connected  and  perfect  system  ;  and  of 
course,  are  to  be  called  together  and  judged  according 
to  their  works  at  the  last  day  and  to  be  set  up  as  mir- 
rors to  display  the  divine  glory  in  the  clearest  manner 
to  all  eternity  which  will  completely  answer  the  high- 
est and  best  end,  that  God  could  propose  in  the  great 
work  of  creation. 

Now  the  foregoing  considerations,  if  taken  singly  ; 
and  much  more,  if  taken  together,  form  an  argument 
m  favour  of  the  Mosaic  account  of  the  creation,  which 


SERMON    IV'.  71 

cannot  be  easily  resisted  ;  and  which  seems  to  con- 
strain us  to  beheve,  that  the  heavens  and  the  earth  with 
their  inhabitants,  which  were  created  in  six  days,  com- 
prize all  things,  that  God  ever  did  apd  ever  will  create. 
The  whole  current  of  scripture  is  in  favour  of  this  sup- 
position ;  and  it  may  be  well  questioned,  whether  any 
argument,  drawn  from  reason  and  philosophy,  can 
counterbalance  such  scriptural  evidence.  We  must 
believe,  therefore  that  God  created  all  things  in  the 
space  of  six  days,  and  has  ever  since  rested  from  the 
work  of  creation. 

But  however,  I  will  consider  several  things,  which 
may  be  objected  against  the  leading  sentiments  in  this 
discourse. 

1.  It  may  be  said,  that  Moses  had  no  occasion  to 
mention  any  other  worlds  than  the  heavens  and  the 
earthj  if  there  had  been  millions  of  them,  which  were 
created  before  this  world.  Ans.  If  there  had  been 
other  worlds  created  before  this,  it  would  not  have  been 
proper  for  Moses  to  say,  "  In  the  beginniag  God  creat- 
ed the  heavens  and  the  earth  ;"  which  naturally  implies 
that  the  creation  of  the  heavens  and  the  earth  were  the 
first  things,  that  he  ever  created.  The  phrase,  "in 
the  beginning,"  has  reference  to  the  first  time  of  God's 
exerting  his  creative  power  and  not  to  the  order  of 
the  things,  which  he  created;  and  excludes  the  suppo- 
sition of  his  having  created  any  being,  or  object,  be- 
fore he  created  the  heavens  and  the  earth. 

2.  It  may  be  said,  that  it  is  more  agreeable  to  our 
ideas  of  infinite  power,  wisdom  and  goodness,  to  create 
more  w^orlds  than  two,  or  ten,  or  twenty,  or  twenty 
thousands  ;  and  therefore  it  is  very  rational  to  suppose 
and  believe,  that  he  has  actually  created  as  many  worlds 
as  there  are  suns  and  moons  and  planets  and  fixed 
stars.  Ans.  This  does  not  appear  more  consistent 
with  the  wisdom  of  God,  which  must  hmit  creation  to 
one  finite  connected  system.  For  two  worlds  may 
form  as  wise  and  benevolent  a  system.,  as  two  millions. 
And  to  suppose  the  contrary,  is  to  suppose,  that  it  is 
not  only  morally  impossible,  but  naturally  impossible 
for  God  to  form  the  most  wise  and  benevolent  system. 


12  SERMON     IV. 

3.  It  may  be  asked,  why  has  God  actually  created 
the  planets  and  fixed  stars,  if  he  never  designed,  that 
they  should  be  inhabited  by  rational  and  accountable 
creatures  ?  They  are  said  to  be  immenseiy  larger  than 
this  world  and  supposed  to  be  capable  of  supporting  im- 
mensely more  inhabitants  than  this  ^vorld  is  capable  of 
supporting.  Why  then  should  not  God  fill  them  with 
rational  inhabitants  ;  and  if  he  has  not  filled  them  witli 
such  inhabitants,  what  valuable  purpose  can  they  an- 
swer ?     To  this  it  may  be  replied, 

1.  That  they  may  answ^er  many  valuable  and  im- 
portant purposes  of  which  we  are  at  present  totally  ig- 
norant. There  are  tea  thousand  objects  in  this  world, 
that  we  cannot  see  answer  any  valuable  purposes.— 
who  can  tell,  why  God  has  made  so  many  high,  rug- 
ged, barren  mountains  ;  or  so  many  large,  barren  plains, 
or  so  many  dreary,  sunken,  barren  swamps  and 
marshes ;  or  so  many  useless  flowers  and  poisonous 
herbs  ;  or  so  many  apparently  useless  fowls  and  fishes  ? 
But  though  we  cannot  see  what  good  purposes  such 
objects  answer  ;  yet  Ave  must  believe,  that  God  has 
never  made  any  one  thing  in  vain,  or  ^Yhich  he  has  not 
made,  or  will  not  make  to  answer  some  valuable  end. 
And  the  planets  and  fixed  stars,  those  vast  and  distant 
orbs,  may  answer  a  thousand  important  purposes,  with 
which  we  are  totally  unacquainted,  though  not  a  living 
creature  moves  on  their  surface.  Though  the  sun  is  an 
hundred  and  sixty  times  larger  than  our  earth  and 
though  there  may  not  be  a  single  inhabitant  upon  it, 
yet  we  know  it  is  of  essential  and  immense  service  to 
our  world.  And  though  we  cannot  see  what  peculiar 
benefit  the  planets  and  fixed  stars,  at  so  great  a  dis- 
tance, can  do  us  ;  yet  they  may  be  of  vast  advantage 
to  us  in  innumerable  ways,  which  we  cannot  discover. 
Besides,  as  all  things  were  created  by  Christ  and  for 
Christ,  so  those  immensely  great  and  grand  objects 
may  have  been  made  to  display  divine  power  and  give 
magnificence  to  the  great  Redeemer  and  his  glorious 
work  of  Redemption.  For  some  reasons  God  has 
spread  a  beauty  over  the  \Yhole  face  of  the  earth  ;  and 


SJERMON    IV.  73 

for  similar  reasons,  "  he  may  have  garnished  the  hea- 
vens by  his  bpirit."  All  the  arguments,  in  favor  of 
the  planets  and  fixed  stars  being  inhabited,  are  foimded 
in  ignorance  ;  but  the  objections  against  their  being  in- 
habited are  founded  on  Scripture.  And  to  sit  up  our 
short-sighied  reason  and  vain  philosophy  against  the 
Inspiration  of  Moses,  is  certainly  unbcconiiDg,  if  not 
sinfully  presumptuous. 

IMPROVEMENT. 

1.  It  appears  from  what  has  been  said,  that  the  env 
emies  of  divine  revelation  have  no  just  g]"Gund  to  ob- 
ject against  the  Bible,  because  it  does  not  give  a  true 
and  full  account  of  the  work  of  creation.  Thomas 
Paine  and  other  infidel  writers  have  made  this  objectioa 
against  the  Inspiration  of  the  Scriptures.  They  say, 
that  they  cannot  see  why  God  should  not  create  more 
worlds  than  two  and  why  those  worlds  should  not  be 
inhabited.  They  argue  from  the  immense  magnitude  of 
the  planets  and  from  their  vast  distance  from  our  worlds 
that  they  could  not  be  made  for  the  benetit  of  the  inhab- 
itants of  this  v,^orld  ;  and  consequently,  that  they  caa 
be  of  no  service,  if  they  be  not  inhabited.  They  argue 
from  analogy,  that  it  is  absurd,  that  the  greater  should  be 
made  to  serve  the  less.  But  some  little  things  are  vast- 
ly more  valuable  and  important,  than  some  far  greater 
things.  One  human  soul  is  infinitely  more  important 
than  the  sun,  moon,  planets  and  the  whole  material 
creation.  They  overlook  the  vast  importance  of  the 
"whole  human  race,  who  are  rational  and  immortal  be- 
ings and  capable  of  endless  happiness,  or  misery  ;  and. 
the  great  and  astonishing  w^oi'k  of  redemption, 
w4iich  has  been  devised  and  carried  on  by  the  incarna- 
tion, life,  death  and  government  of  the  divine  Redeem- 
er. It  is  not  half  so  strange,  tliat  God  should  garnish 
the  heavens  wnlh  the  sun,  moon  and  stars,  those  vast 
material  orbs,  for  the  service  of  men,  as  that  he  should 
give  his  only  begotten  Son,  the  Lord  of  glory,  to  suf- 
fer and  die  on  the  cross  to  save  the  sinful  race  of  men 
19 


71^  SERMON    IT. 

frvom  desorved  and  everlasting  ruin.  God  designed 
that  the  whole  work  of  creation  should  be  subordinate 
and  subservient  to  the  great  work  of  redemption  ;  and 
that  the  inhabitants  of  the  upper  world  should  all  be 
employed  in  the  service  of  his  Son,  and  for  the  benefit 
of  this  lower  world.  If  philosophers  had  just  and  ex- 
alted ideas  of  the  v/ork  of  redemption,  they  v/ould  not 
be  so  apt  to  magnify  the  sun,  moon  and  stars  above  this 
little  v/orid  and  its  apparently  little  inhabitants.  The 
inspired  writers,  who  unfold  u\q  great  plan  of  redemp- 
tion and  the  infinitely  important  consequences,  which 
shall  rlow  from  it,  have  given  us  a  much  more  clear, 
just  and  extensive  view  of  this  world,  than  any  unin- 
spired philosophers  ever  have  given,  or  can  give,  by 
all  their  researches  into  the  works  of  nature.  We 
ought  not,  therefore,  to  be  slow  of  heart  \o  believe 
w  hat  the  infjpired  writers  have  told  us  about  this  world, 
notwithstanding  all  the  dreams  of  uninspired  men.  We 
have  a  more  sure  word  of  prophecy  to  v/hicli  we  should 
do  v/eii  to  hearken,  instead  of  listening  to  any  vision- 
ary, philosophical  objections  against  the  inspiration  of 
the  holy  Scriptures.  Tlie  objections,  which  have 
been  made  against  the  Mosaic  account  of  creation, 
have  arisen  from  the  same  soui'ce,  from  which  al- 
most all  other  objections  against  the  Bible  have  arisen, 
that  is,  from  ignorance  of  the  work  of  redemption. 

2.  If  angels  and  men  are  all  the  intelligent  beings 
that  God  created  in  six  days  ;  then  there  is  no  reason 
to  think,  that  this  world,  after  the  day  of  judgment, 
will  be  a  place  of  residence  for  either  the  happy,  or 
miserable  part  of  mankind.  There  are  three  very  dif- 
ferent opinions  concerning;  the  state  of  this  world  after 
the  general  judgment.  Some  suppose,  that  this  world 
will  then  be  the  new  heavens  and  new  earth,  which  are 
spoken  of  in  Scripture  and  the  place  of  the  final  and 
eternal  residence  of  good  men.  Some  suppose  on  the 
contrary,  that  this  world  will  be  reserved  to  the  day  of 
judgment  and  perdition  of  ungodly  men,  where  they  will 
suffer  to  all  eternity.  A  third  opmion  is,  that  this  world 
will  be  burnt  up  at  the  day  of  judgment  and  never  be- 


SERMON    IV.  iO 

<Gonie  habitable  again.  Allllicse  diflereiit  and  contra- 
ry opinions  are  professedly  ibundcd  on  particular  pas- 
sages of  Scripture,  Vi'hich  seem  to  coinitenanee  each  of 
them.  But  if  we  consider  that  all  the  righteous  will 
have  gone  to  heaven  before  that  day  and  ail  the  wick- 
ed to  the  regions  of  darkness,  except  the  righteous  and 
wicked,  that  shall  then  be  ahve  ;  we  have  good  reason 
to  think,  that  this  world  will  be  reduced  to  aj^hes,  before 
Christ  shall  sit  on  the  judgment  seat.  For  we  arc 
told,  that  the  righteous,  who  shall  be  alive  at  that  day, 
shall  meet  the  I^ord  in  the  air  and  leave  this  world  ; 
and  undoubtedly  the  wiciied,  who  are  alive,  like  the 
righteous,  will  immediate^  stand  before  the  judgment 
seat  of  Christ.  After  tlie  solemn  process  is  ended,  we 
are  told  what  will  become  of  both  the  righteous  and  the 
wicked.  To  the  righteous  Christ  will  say,  "Come,  ye 
blessed  ofm.y  Father,  inherit  the  kingdom  prepared  for 
you  from  the  foundation  of  the  world."  But  to  the  wick- 
ed he  will  say,  ''Depart  fron^  me,  ye  cursed,  into  ever- 
lasting fire,  prepared  for  the  devil  and  his  angels."— 
Here  is  no  intimation  that  either  saints,  or  sinners,  will 
be  sent  back  to  this  world,  as  the  place  of  their  iinal 
residence;  but  it  is  plainly  intimated,  that  the  wicked 
wall  be  sent  to  the  regions  of  darkness,  where  the  fal- 
len angels  are  now  and  will  finally  lake  up  their  eternal 
residence,  while  the  righteous  will  be  admitted  to  the 
mansions,  vvhich  Christ  shall  have  prepared  for  them 
in  the  kingdom  of  heaven,  where  none  but  holy  men 
and  angels  will  reside  forever.  But  if  the  planets  were 
inhabited  by  either  holy  or  unholy  beings,  why  is  no 
mention  made  of  their  being  present  at  the  great  day 
of  decision  and  of  their  2;oing  away  with  the  righteous, 
or  with  the  wicked  ?  The  only  rational  answer  to 
this  question  is,  that  there  are  no  such  holy,  or  unholy 
inhabitants  in  the  planets,  or  fixed  stars. 

3.,  If  God  acted  systematically  in  the  Vv'ork  of  crea- 
tion and  formed  every  individual  in  connection  witli 
and  relation  to  the  whole  ;  then  we  may  justly  con- 
clude, that  he  always  acts  systematically  in  governing 
the  world.     If  he  had  but  one  great  ultimate  object  in 


75  SERM0X    IV. 

tte  work  of  creation  and  made  sucli  creatures  and  si:ck 
things  only,  as  bs  saw  necessary  to  acconiplisli  his  ul- 
timate design  ;  then  vve  may  be  sure,  that  he  governs 
every  creature  and  every  object  in  subserviency  to  his 
ultimate  design  in  creation.  He  has  a  regard  to  the 
•whole  material  world,  in  moving,  directing  and  dispos- 
ing of  every  particle  of  matter  ;  and  he  has  as  con- 
stant regard  to  the  whole  moral  world,  in  his  conduct 
towards  every  rational  being.  Eorh  the  natural  and 
moral  worlds  are  always  transparent  in  his  view  ;  and 
Avhenever  he  causes  any  thirg  to  move  in  the  natural 
world,  or  any  creature  to  act  in  the  moral  world,  he 
has  a  regard  to  his  whole  system.  Me  has  a  paternal 
and  impartial  regard  to  his  whole  family  in  iieayen  and 
earth,  in  his  treatment  of  every  angel,  and  in  his  treat- 
ment of  every  man.  A  wl?e  and  kind  parent  will 
have  an  impartial  regard  to  his  -.vhole  family  and  will 
not  favour  one  child  to  the  injury  of  his  whole  family. 
And  if  he  have  a  large  family,  he  will  treat  every  one 
of  his  children  dilfe'rently  from  what  he  would,  if  he 
had  but  one  child.  So  the  vme  and  kind  parent  of  the 
imiverse  treats  angels  differently  f^ona  what  he  would, 
if  there  were  no  men  ;  and  he  treats  men  differently 
from  vdiat  he  would,  if  there  were  no  angels.  They 
are  all  connected  like  one  family  ;  and  God's  conduct, 
in  the  course  of  providence,  is  governed  by  these  mutual 
relations,  though  neither  angels,  nor  men  discover  all 
these  relations  and  connections  ;  and  of  course,  do  not, 
in  a  thousand  cases,  see  the  reasons  of  the  dispensa- 
tions of  providence  and  grace.  It  is  because  God 
governs  all  beings  and  all  objects  systematically,  that 
his  judgments  are  a  great  deep  and  his  ways  past 
finding  out,  hymen,  or  angels.  And  God  will  con- 
tinue to  govern  angels  and  men,  kings  and  kingdoms 
and  eve^y  intelligent  creature  in  this  syster)  atical  and 
mysterious  manner,  as  long  as  the  world  stands, 
tliough  it  plunges  all  tl.e  inhabitants  of  heaven  and 
earth  in  darkness  and  doubts,  hopes  and  fears;  because 
he  cannot  give  account  of  his  matters,  without  explain- 
ing his  whole  system.     But, 


SERMON    IV.  77 

4.  If  God  created  all  things  at  once  and  as  one 
wbol: ,  or  connected  system  ;  then  he  can  remove  all 
the  darkness,  which  now  rests,  or  ever  has  rested,  on  his 
providence.  It  is  only  to  bring  all  his  intelligent 
creatureG  together  and  t-how  them  their  relations  to  and 
connection  with  each  other  ;  and  that  will  discover  the 
various  reasons  of  his  conduct  towards  every  individual 
and  convince  them  all,  that  he  has  been  holy,  wise  and 
ju::t,  in  all  the  dispensations  of  his  providence  and 
grace.  When  they  see  the  same  reasons,  that  he  saw 
tor  his  conduct,  they  will  carry  irresistible  evidence  to 
every  created  being,  that  he  has  treated  him  perfectly 
right.  He  has  done  this,  partly,  in  a  great  many  in-* 
stances.  He  convinced  Joseph  and  his  brethren,  that 
he  meant  it  for  good,  that  he  baa  treated  them  all,  as 
he  had  treated  them.  As  God  hag  a  reason  for  every 
instance  of  his  conduct  tow^ards  every  creature  he  has 
made  ;  so  he  never  forgets  any  reason  of  his  conduct  ; 
and  this  enables  him  to  show  all  his  creatures,  howev- 
er numerous  they  are,  why  he  has  smiled  upon  them  at 
one  time  and  why  he  has  frowned  upon  them  at  anoth- 
er ;  v^hy  he  has  given  them  one  thing  and  denied  them 
another  ;  and  why  lie  has  treated  one  so  differently 
from  another.  He  knov/s  all  the  relations  and  con- 
nections between  individuals,  nations  and  kingdoms  ; 
and  he  treats  them  all  according  to  the  various  rela- 
tions they  bear  to  him  and  to  each  other.  And  he  in- 
tends to  make  them  all  know  all  these  relations,  upon 
which  ail  his  conduct  towards  them  is  founded.  It  is 
impossible,  that  he  should  give  them  this  knowledge,  so 
long  as  they  live  separately  and  are  acting  the  various 
parts  on  the  stage  of  life,  which  he  has  appointed.— 
But  when  he  has  brought  them  all  together  and  shown 
them  all  the  situations,  relations  and  connections,  in 
which  they  have  been  placed,  then  he  can  make  them 
see,  why  he  has  placed  them,  where  he  has  placed 
them,  why  he  has  treated  them,  as  he  has  treated 
them  and  why  he  has  employed  them,  as  he  has  em- 
ployed them,  to  answ^er  ihe  wise  ends  for  which  he 
©reatedthem.     They  will   then  see  the  same  reasons 


78  SERMON    IV. 

of  bis  conduct,  whicli  he  saw  before  be  laid  the  founda- 
tions of  the  earth,  or  created  angels  and  men.  It  is 
sufficient  for  him  to  tell  them,  that  ihej  know  not  now, 
why,  or  what  he  doss,  but  they  shall  know  hereafter  to 
their  perfect  satisfaction. 

5.  If  God  created  all  things  at  once,  to  answer  a 
certain  great  and  good  purpose  ;  then  that  day  will  be 
a  glorious  day,  when  this  purpose  shall  be  completely 
accoKiplished.  And  it  will  be  completely  accom- 
plished, at  the  end  of  the  world.  So  that  the  end  of 
the  world  will  be  a  far  more  glorious  day,  than  the 
day  of  creation.  Then  the  sons  of  God  shouted  aloud 
for  joy,  though  they  knew  but  very  little  of  the  great 
and  good  designs  God  had  in  creating  it.  They  have 
been  very  ardently  engaged  in  looking  into  these  de- 
signs, as  they  have  been  gradually  unfolding  from  age 
to  age,  for  nearly  six  thousand  years.  Nor  has  their 
ardor  abated,  but  rather  increased,  to  see  the  sun  and 
stars  failing  'and  the  whole  it^ame  of  this  lower  world 
dissolving  ;  and  to  behold  the  winding  up  of  the  great 
drama,  in  which  all  intelligent  beii^gs  have  been  actors. 
And  it  is  equally  true,  that  good  men,  as  well  as  good 
angels,  sincerely  desire  to  see  the  great  result  of  crea- 
tion and  the  means  and  instruments,  by  which  God's 
ultimate  end  is  accomplished..  The  things  to  be  seen, 
to  be  heard,  and  to  be  known,  at  the  last  day,  will 
be  unspeakably  pleasing  to  every  benevolent  heart. — 
Men  are  extremely  fond  of  knowing  wliat  has  been 
done,  what  is  doing  and  vvhat  will  be  done  in  every 
partof  the  world,  vvdi lie  they  live  in  it.  They  are 
anxious  to  know  the  present  state  of  Spain,  Portu- 
gal, Greece,  Turkey,  France,  Russia  and  Britain  ; 
but  at  the  last  day,  they  shall  know  all  the  events, 
"which  have  taken  place,  in  every  part  of  the  universe, 
from  the  beginning  to  the  end  of  time  ;  and  all  the 
agents  by  whom  they  have  been  brought  about  ;  and 
all  the  motives  by  which  they  were  governed  ;  and  all 
the  reasonj,  why  God  caused  them  all  to  do  what  they 
did  to  accomplish  his  great  design  in  the  work  of  crea- 
tion.    And  this  knov/ledgc  will  clear  up  all  the  dark 


SEHMeN  ir.  79 

things  in  providence  and  all  the  dark  and  mysterious 
parts  of  God's  conduct  in  the  creation  and  govern- 
ment oftiie  heavens  and  the  earlh,  with  all  their  hosts 
of  men  and  angels.  And  in  this  light,  all  holy  beings 
will  see  nothing  but  light  to  all  eternity  ;  which  will 
fill  them  with  joy  unspeakable  and  full  of  glory. 

6.  If  the  end  of  the  world  will  exhibit  such  a  blaze 
of  perfect  light  ;  then  we  may  bs  sure,  it  will  fix  all  in- 
telligent creatures  in  their  final  and  unalterable  state. 
Those,  who  ore  happy  in  the  light  of  the  last  day,  must 
necessarily  be  happy  forever  ;  and  those,  w^ho  are  un- 
happy in  that  hght,  must  be  unhappy  and  completely 
miserable  forever.  None  will  be  saved,  or  lost  after 
that  day.  Those,  who  then  love  light,  will  always 
love  it,  and  those,  v^ho  then  hate  light,  will  always 
hate  it.  God's  purposes  will  then  be  so  fully  answer- 
ed and  things  v\^ill  be  brought  to  that  perfect  state  ; 
that  no  alteration  can  be  made  for  the  better.  And 
the  whole  universe  will  be  convinced,  that  the  senten- 
ces pronounced,  at  that  day,  are  absolutely  decisive 
and  irreversible. 


SER510N  V. 

Isaiah,  vi.  ^.—And  one  cried  unto  another 
and  said,  ^loly,  holy,  holy  is  the  Lard  of  hosts  ; 
the  tvhoh  earth  is  full  of  his  glory. 

The  death  of  a  great  and  good  ruler  is  often  omi- 
nous and  forbodes  great  pubhc  calamities.  The  death 
of  Uzziab,  king  of  Judah,  seems  to  be  represented  in 
this  light.  He  had  reigned  fifty  and  two  years  ;  and 
bad  done  much  to  promote  the  j<>lorv  of  God  and  the 
good  of  his  subjects.  But  they  were  unthankful  for 
this  rich  and  extensive  blessing  ;  and  God  determined 
to  punish  them  for  their  ingratitude  under  the  smiles 
of  his  providence.  Just  before,  or  just  after  the  king 
died,  he  sent  his  prophet,  Isaiah,  to  admonish  them  of 
the  danger,  to  v/hich  they  were  exposed.  And  to  pre- 
pare him  to  deliver  this  solemn  message  to  his  people, 
he  favoured  him  v/ith  a  clear  and  lively  vision  of  heav- 
en and  of  its  holy  inhabitants.  This  vision  he  relates, 
before  he  predicts  the  tokens  of  the  divine  displeasure. 
The  representation  of  what  he  saw  is  extremely  sol- 
emn. *'  in  the  year  that  king  Uzziah  died,  1  saw  the 
ijord  sitting  upon  a  throne  high  and  lifted  up  ;  and  his 
train  filled  the  temple.  Above  it  stood  the  seraphims, 
each  one  had  six  wings  ;  with  twain  he  covered  his 
face  ;  and  with  twain  he  covered  his  feet  ;  and  with 
twain  he  did  fly."  And  one  cried  to  another  and  said, 
Holy,  holy,  holy  is  the  Lord  of  hosts  ;  the  whole 
earth  is  full  of  his  glory.  Some  have  supposed  and 
perhaps  justly,  that  the  heavenly  host  meant,  by  thrice 
saying  holy,  holy,  holy,  to  pay  distinct  homage  to  each 
of  the  divine  Persons  in  the  sacred  Trinity,    who  ar* 


SERMON    V.  81 

all  concerned  in  the  dis[jensaiions  of  providence. — 
But  however  this  may  be,  it  i:;  certain  from  the  lan- 
guage of  these  holy  beings,  that  they  dehghtfully  con- 
template the  glory  of  God  ;  and  especially  in  this 
world,  where  it  is  most  clearly  displayed.  Hence 
there  is  reason  to  conclude, 

That  the  angels  of  heaven  have  always  discovered 
more  of  the  glory  of  God  in  this  world,  than  m  any 
part  of  the  universe,      I  shall, 

I.  Show  that  the  angels  of  heaven  have  always  been 
well  acquainted  with  this  world  ;     And, 

II.  Show  that  they  have  always  discovered  more 
of  the  glory  of  God  here,  than  any  where  else. 

I.  Iw3t  us  consider,  that  the  angels  of  h<^aveu  have 
always  been  well  acquainted  with  this  w^orld.  Ail  we 
know  about  these  invisible  spirits,  we  derive  from  di- 
vine Revelation.  The  Bible  assures  us,  that  they  are 
the  first,  the  greatest  and  the  best  of  created  beings. 
God  created  them  before  he  created  this  lower  world. 
He  endued  them  with  superior  pow^r,  wisdom  and 
goodness.  He  has,  from  the  beginning,  preserved 
them  in  holiness  and  happiness  and  given  them  gruat 
opportunities  of  surveying  and  exploring  all  parts  of 
his  vast  dominions.  And  there  is  reason  to  conclude, 
that  they  have  made  constant  and  rapid  advances  in  in- 
tellectual and  moral  excellence  ever  since  their  crea- 
tion. Though  these  noble  and  exalted  spirits  have 
always  been  invisible  to  mankind,  except  on  particular 
occasions  ;  yet  we  have  abundant  evidence  from  scrip- 
ture, that  they  have  always  been  acquainted  with  the 
objects  and  events  of  this  world.  When  God  laid  the 
foundation  of  the  earth,  they  sang  together  and  shout- 
ed for  joy.  And  from  that  day  to  this,  they  have 
been  more  or  less  concerned  in  executing  the  purposes 
of  God  respecting  mankind.  It  has  always  been  their 
proper  business  to  serve  the  Church  of  God  in  this 
world.  We  are  expressly  told  that  "  they  are  minis- 
tering spirits,  sent  forth  to  minister  unto  them,  who 
shall  be  heirs  of  salvation."  we  are  not  to  suppose, 
however,  that  they  are  all  here  at  the  same  time  ;  but 
11 


S'2  SERMON    rv 

only  that  certain  numbers  come  and  go  according  to 
the  divine  directions.  And  this  seems  to  bo  more  than' 
intimated  in  the  vision  of  Jacob's  ladder.  ''He  dream- 
ed, and  behold,  a  ladder  set  upon  the  earth  and  the  top 
of  it  reached  to  heaven  :  and  behold,  the  angels  of  God 
ascending  and  descending  on  it."  This  representa- 
tion naturally  leads  us  to  suppose,  thr.tmany,  if  not  all 
the  angels  of  heaven,  have  actually  been  m  this  world,, 
ai  diiTerent  times  and  on  different  occasions  ;  and  that 
thsre  is  no  time,  when  they  are  all  absent  from  this 
place  of  their  destination.  It  is  natural  to  conjecture, 
that  many  of  them  continually  reside  here,  while  oth- 
ers are  alternately  employed  on  great  and  extraordinary 
occasions.  We  find  several  instances  of  this  mention- 
ed in  the  scripture.  There  were  innumerable  angels 
present,  when  God  gave  the  law  at  Mount  Sinai. 
To  this  great  occasion  the  psalmist  refers,  when  he 
says,  "The  chariots  of  God  are  twenty  thousand,  even 
thousands  of  angels  :  the  Lord  is  among  them,  as  in 
Sinai,  in  the  holy  place."  The  great  and  interesting 
event  of  the  birth  of  Christ  called  together  a  vast  col- 
lection of  the  heavenly  hosts.  The  evangelist  tells 
us,  that  wdien  Christ  was  born,  "  There  were  in  the 
same  country  shepherds  abiding  in  the  field,  keeping 
watch  over  their  flacks  by  night.  And  lo,  the  angck 
of  the  Lord  came  upon  them  and  the  glory  of  the  Lord 
shone  round  about-them  :  and  they  were  sore  afraid. 
And  the  angel  said  unto  them,  Fear  not :  for  behold, 
I  bring  you  good  tidings  of  great  joy,  which  shall  be 
to  all  people.  For  unto  you  is  born  this  day,  in  the 
city  of  David,  a  Savior,  who  is  Christ,  the  Lord.— 
And  suddenly  there  was  with  the  angel  a  multitude  of  the, 
heavenly  host,  praising  God  and  saying  Glory  to  God 
in  the  highest  and  on  earth  peace,  good  will  to  men." 
We  read  that  an  angel  destroyed  more  than  one  hun- 
dred and  fourscore  thousand  men  in  one  night,  in  the 
camp  of  the  Assyrians.  We  read  that  an  angel  ap- 
peared with  a  drawn  sword  over  Jerusalem  to  destroy 
it.  Christ  told  those,  who  came  to  apprehend  him, 
that  he  could  command  more  than   twelve  legions  of 


SERMON    V.  83 

angels  to  rescue  him.     God  sent  an  angel  to  strength- 
en him  in  the  gar  J  on  ;    and  he    sent  another  to  roll 
away  the  stone  from  his  sepulchre  at  his  resurrectiop. 
An  angel  also  was  sent  to  awake  Peter  in  prison  and 
release  him  from  his  confmement.     But  it  is  needleis 
to  multiply  instances  of  this  kind.     It  clearly  appears 
from  acripture,  that  the  angels  of  heaven  have   always 
been  conversant  in  this  v;orld  ;  and  of  course  have  al- 
ways liad  peculiar  opportunities  of  being    thoroughly 
acquainted  with  the  conduct  of  God  towards  mankind 
and  with  their  conduct  towards  God    and  towards  one 
another.     They  have  been   acquainted,  not  only  with 
individuals,  but  with  all  the  nations  and  kingdoms  of 
the  earth,  from  the  creation  of  the  world  to  the  pres- 
ent day.     They  have  traced  the  connections  between 
causes  and  effects  and  between  events  and  events  ;  &L 
they  know  a  vast  many  links  in  the  chain  of  divine  prov- 
idence.    They  know  ten  thousand  times  more  about 
this  world,  than  any,  or  all  the  men,   who  have  lived 
in  it.     These  messengers  of  divine  love  and  of  divine 
vengeance  have  maintained  a  constant  communication 
between  heaven  and  earth  and  felt  themselves    deeply 
interested,  in  all  the  natural  and  moral  good  and  in  all 
tiie  natural  and  moral  evil,  which  have  fallen  to  the  lot 
of  mankind  in    all   ages.        They   have    rejoiced   and 
mourned,  in  the  view  of  the  great,  complicated  and 
solemn  scenes,  vvdilch  have  taken  place  in  this  impor- 
tant part  of  the    intelligent     creation.      And  there- 
fore, 

1 1 .  They  have  discovered  more  of  the  glory  of  God 
in  this  w^orld,  than  in  any  other  part  of  the  universe.  It 
may  be  presumed,  that  they  have  explored  the  whole 
circle  of  creation,  v^diich,  though  widely  extended,  is 
certainly  limited  and  capable  of  being  surveyed  by  finite 
beings.  They  have  always  been  friendly  to  God  and 
taken  peculiar  pleasure  in  contemplating  the  displays  of 
his  glory.  They  have  always  possessed  great  intellec- 
tual powers  and  capacities,  wdiich  have  enabled  them  to 
receive,  retain  and  digest  the  most  extensive,  noble  and 
sublime  ideas  of  their  Maker  and  his  works.     And  be- 


84  '  SERMON  V. 

ing  spirits,  uniiicumbered  by  such  gross  bodies  as  we 
have,  they  have  always  been  capabie  of  passing  from 
world  to  world  and  from  one  part  of  the  universe   to 
another,  with  inconceivable  ease  ar.d   rapidity.     We 
know  of  nothing  to  prevent  their  taking   the  circuit  of 
crcatiou  and  examining  all  the  creatures  and  works  of 
God,  in  every  part  of  the  universe.    And  they  them- 
selves seem  to  suggest  this  idea  of  their  being  thorough- 
ly acquaii  ted  witli  all  the    works  of  God,  when  they 
devoutly  celebrate  the  displays  of  his  glory  in  this  low- 
er world.     They  say,  '*  Holy,  holy,  holy  is  the  Lord 
of  liosts  ;"    That  is,  the  Lord  of  the  Vvhole  vast  num- 
bers of  created  beings,  in   every  part  of  his  extensive 
dominio  3.     They  add,  ''  the  whole  earth  is  full  of  his 
glory."  By  this,  they   intimate,    that  after   surveying 
heaven  and  hell  and  the  whole  empire  of  God,  they  dis- 
cover greater  displays  of  his  glory  in  this  world,  than 
in  any  other.     And  supposing  they  have,  for   ages  and 
ages,  traversed  the  whole  universe,   with  a   desire  and 
design  to  discover  the  glory  of  the  great  Creator,  there 
is  good  reason  to  believe,  that  they  have  actually  seen 
and  learnt  more  of  God  in  this  world,  than  in  any  oth* 
er  part  of  creation.     For  this  has  been  the  great  thea- 
tre of  action  to  all  intelligent  beings.    Heaven  has  been 
a  place  of  rest  and  never  been  disturbed  but  once,  or 
by  one  revolution,  that  is  by  the   apostacy  of  Lucifer 
and  his  legions.     Meil  has  been  a  place    of  suffering, 
where  no  new  revolution  has  ever  happened.       But 
this  world  has  always  been  full  of  changes  and  revolu- 
tions of  the   most  important  and  interesting   nature, 
brought  about  by  the  agency  of  God,  of  angels  and  of 
men,  who  have  exhibited  their  characters,  by  the  vari- 
ous parts  they  have  perlbrmed  upon   the  great  stage  of 
action.     But  whatever  has  been  done   in  this  world 
may  be  ultimately  ascribed  to  God,  who  has  employed 
al;  his  intelligent  creatures  as  instruments  to  carry  in- 
to eifect  his  own  original  purposes  and  designs.      And 
no  doubt  the   angels   have  viewed  themselves  and    all 
other  mcral  ajr^  I's,  who  have  been  acting    their  parts 
on  earth,  as  mere  instruments  of  fulfiling    the  eternal 


SERMON    V.  86 

counsels  of  God.  So  ihat  lliev  hcive  discovered  his 
^lory  in  all  the  great  and  small  ev(  nts,  which  have 
been  bi'ought  about,  either  by  his  hand  alone,  or  by 
the  concurrence  of  subordinate  agents. 

But  it  is  time  to  be  a  little  more  particular  and  point 
out  some  things,  that  God  has  been  doin^^'^  in  this  world, 
which  have  given  the  angels  of  heaven  higher  ideas  of 
his  glory,  than  they  could  discover  in  any  other  part 
of  the  universe.     And, 

1.  God  has  establislied  such  a  connection  between 
one  creature  and  another  in  this  world,  as  lie  has  not 
as  w^e  know,  any  where  else  established.  Angels 
were  all  created  at  once  and  stood  independently  of 
each  other.  And  while  some  maintained  their  integ- 
rity and  attachment  to  (^lod,  others  renounced  their  al- 
legiance and  rose  in  rebellion  against  their  supreme, 
sovereign.  But  when  God  made  man,  he  constituted 
an  intimate  and  important  connection  between  him  and 
all,  that  should  proceed  from  him  to  the  end  of  time. 
And  in  consequence  of  this  connection,  he  spread  sin 
and  misery  through  the  whole  world.  This  was  a 
greater  and  more  interesting  event  than  any,  that  had 
taken  place  in  heaven,  or  hell.  For  there  is  reason  to 
believe,  that  the  whole  number  of  mankind,  from  the 
beginning  to  the  end  of  the  v^orld,  will  far  surpass  the 
whole  number  of  both  good  and  bad  angels.  This  con- 
nection between  Adam  and  his  posterity  and  one  man 
and  another,  by  which  their  temporal  and  eternal  in- 
terests are  more  or  less  vsuspeiided  upon  each  other's 
conduct,  is  a  signal  disphiy  of  God's  wisdom,  and  sove- 
reignty and  entirely  different  from  his  treatment  of  any 
other  of  his  intelligent  creatures.  And  while  this  in- 
stance of  the  divine  conduct  has  tilled  the  whole  human 
race  with  murmurs  and  complaints,  it  has  afforded  mat- 
ter of  ailmiration  and  praise  to  all  the  inhabitants  of 
heaven. 

2.  The  metliod,  wliich  God  has  devised  and  adopt- 
ed to  save  the  guilty  and  perishing  children  of  men 
from  deserved  and  endless  destruction,  has  given  a  dis- 
play of  his  glory,  which  he  has  not  given  in  any  other 


S6  SERMON    V, 

part  01  tlie  in-ji  verse.  I'iiouirh  some  of  the  angels  of 
light  became  sinners  and  exposed  themselves  to  endless 
I'uin,  and  stood  in  perishing  need  of  a  Savior,  yet  God 
did  not  provide  a  Savior  for  them,  but  let  them  sink  in 
guilt  and  misery  v.'ithout  remedy.  It  was  there- 
fore a  signal  act  of  God's  sovereign  mercy,  to  provide 
a  Savior  for  the  fallen  race  of  Adam.  And  the  steps 
which  he  took  to  prepare  the  way  for  the  incarnation, 
cruciiixion  and  resurrection  of  the  Son  of  his  love, 
were  astonishing,  as  well  as  instructive  to  ail  the  heav- 
enly hosts.  As  he  meant  to  make  a  peculiar  discovery 
of  himself  to  principalities  and  povi^ers  above,  by  this 
gracious  and  glorious  interposition  in  favour  of  the  sin- 
ful children  of  men  ;  so  the  angels  have  been,  for  ages, 
derighifiilly  looking  into  and  admiring  the  great  plan  of 
redemption  and  seen  mjore  of  Ood  in  it,  than  they 
ever  did  see,  or  v/ill  see  in  any  other  parts  of  his 
works. 

3.  In  this  world,  Cod  has  been  constantly  increas- 
ing the  number  of  his  moral  subjects.  There  has  been 
no  increase  of  either  good,  or  bad  angels  ;  but  there 
has  been  an  immense  increase  of  mankind  for  nearly 
six  thousand  years.  God  has  been  every  day  bringing 
rational  and  immortal  souls  into  existence  here  on 
eartli.  The  birth  of  every  immortal  soul  is  an  event 
highly  interesting  to  angels,  tliough  often  disregarded 
by  those,  who  are  still  more  interested.  But  the  per- 
petual increase  of  accountable  and  immortal  beings 
must  fill  the  minds  of  angels  with  enlarged  and  exalt- 
ed views  of  Jehovah's  kingdom.  They  know  not  to 
wdiat  vast  extent  the  numbers  of  mankind  may  increase. 
One  nation  has  been  as  numerous  as  the  stars  of  heav- 
en ;  and  before  the  end  of  time,  the  human  race  may 
multiply  beyond  the  present  computation  of  men  end 
angels.  If  the  glory  of  a  prince  consists  in  the  multi- 
tude of  his  subjects,  then  the  glory  of  God  must  be 
displayed  by  the  vast  numbers  of  rational  and  immor- 
tal beings,  which  lie  brings  into  existence  in  tiiis  part 
of  his  dominions.  Here  then  angels  are  constantly 
learning  more  and  more  of  God,  in  this  growing  part 
of  his  empire. 


SEllMON    V. 


4f.  God  subjects  mankind  to  greater,  more  numer- 
ous and  more  surprizing  changes,  than  he  does  any- 
other  of  his  inteiiigent  creatures.  The  angels  of  light 
have  never  been  subjected  to  any  great  or  peculiar 
changes,  since  their  creation  ;  and  evil  angels  have  ex- 
perienced but  one  great  and  dreadful  change.  But  all 
mankind,  fi'orn  their  birth  to  their  death,  are  perpetually- 
subject  to  great,  sudden  and  unexpected  changes. 
Their  bodies,  their  minds  and  all  their  exter- 
nal    circumstances     are     perpetually     clianging. 

What  great  changes  take  place  in  their  bodies 
from  infancy  to  manhood  ?  and  what  great 
changes  take  place  in  their  minds  from  infancy  to 
childhood,  from  childhood  to  youth,  from  youth  to  man- 
Jiood,  from  manhood  to  the  meridian  of  life,  from  that 
period  to  the  decline  of  life,  and  from  that  period  to  old 
age  ?  How  diiferently  did  a  Newton,  or  a  Locke  ap- 
pear in  these  diilerent  stages  of  life  ?  Similar  changes 
pass  over  all  the  children  of  men,  in  all  the  various- 
stages  of  their  existence  on  earth.  They  appear  like 
very  different  beings,  according  to  the  laws  of  their  na- 
ture, in  a  very  few  years.  But  besides  these  regular 
and  natural  changes  in  their  bodies  and  minds,  they  are 
subject  to  ten  thousand  unforeseen  and  unexpected 
changes.  They  are  born  to  trouble,  as  the  sparks 
fly  upward.  Their  hopes  and  expectations  are  some- 
times raised  and  sometimes  suddenly  and  entirely  blast- 
ed. The  rich  become  poor  and  the  poor  become  rich. 
The  low  are  exalted  and  the  exalted  abased.  One  day 
they  are  joyful  and  another  sorrowful.  One  day  they 
lead  and  another  they  are  led.  One  day  they  are  in 
health,  and  another  they  are  in  pain,  sickness  and 
distress.  One  day  they  are  rejoicing  with  their 
friends  around  them  and  another  they  are  bereaved  and 
drowned  in  tears.  Such  are  the  changes  constantly- 
passing  over  individuals  ;  but  still  greater  changes  and 
revolutions  are  frequently  passing  over  whole  nations 
and  kingdoms.  So  that  this  whole  world  is  a  constant 
scene  of  changes  and  revolutions  in  the  "state  and  cir- 
cumstances of  mankind.     And  as  all  these  are  ordered. 


&8  SERMON    V. 

and  brought  about  by  God,  so  be  berc  giv^es  joeculiar 
displays  of  his  glory,  which  are  not  to  be  seen  in  any 
other  part  of  the  universe. 

5.  Ha-e  the  angels  of  God  behold  bini  forming  the 
moral  characters  of  men  for  eternity.  This  is  the  pe- 
culiar work  of  God,  who  operates  in  the  heartsi  of  all 
the  children  of  Adam.  And  the  changes,  which  b@ 
produces  m  the  hearts  of  man  by  the  special  operations 
of  his  Spirit,  alK)rd  great  satisfaction  and  joy  to  all  the 
benevolent  spirits  above.  We  read  there  is  more 
joy  in  heaven  over  one  sinner,  that  repenleth,  than 
over  ninety  and  nine  just  persons,  that  need  no  repen- 
tance. The  angels  of  God  probably  know  the  very 
time,  when  any  sinner  is  called  out  of  darkness  into 
marvellous  light  and  translated  out  of  the  kingdom  of 
Satan  into  the  kingdom  of  Christ.  And  this  glorious 
act  of  divine  sovereignty  is  no  where  to  be  seen,  but  in 
this  world,  where  God  is  carrying  on  his  work  of  spec- 
ial and  astonishing  grace  among  his  most  guilty  and 
ill-deserving  creatures.  Though  the  angels  of  God 
have  seen  their  fellow-angels  changed  from  holiness  to 
sin  in  heaven  ;  yet  they  have  never  seen  any  of  their 
fellow-creatures  changed  from  sin  to  holiness  any 
where,  but  in  this  world,  which  is  a  distinction  among 
equally  guilty  creatures,  tiiat  eminently  displays  the 
awful  and  glorious  sovereignty  of  God.  I  may 
add, 

6.  The  angels  of  God  see  him  in  this  world  contin- 
ually calling  off  mankind  from  the  stage  of  life  and 
from  the  state  of  probation  into  their  future  and  eternal 
states.  Some  he  call-^  fron:  temporal  life  to  eternal 
death  ;  and  some  he  calls  from  temporal  life  to  eternal 
life.  Here  the  angels  of  God  see  him  act  a  part,  that 
they  never  saw  him  act  in  heaven.  And  this  is  a  most 
solemn  and  interesting  part,  in  respect  both  to  them« 
selves  and  to  their  fellow  creatures,  whom  they  love  as 
themselves.  It  is  undoubtedly  a  very  joyful  thing  to 
the  guardian  angel*"  to  give  up  those,  whom  they  have 
attended  through  life,  info  the  hands  of  God  and  ac- 
company them  to  heaven.      And  it  must  be  no  leg's 


SERMON    V.  gf) 

grievous  to  the  angeis,  who  have  the  care  of  impenitent 
sinners,  to  quit  their  charge  and  see  them  doomed  to 
everlasting  darkness  and  despair.  The  distinction. 
Vs^hich  they  see  (4od  make  in  this  world,  between  the 
vessels  of  mercy  and  ves.icls  of  wrath,  mutt  give  theoi 
the  most  clear  and  impressive  sense  of  the  sovereignty, 
of  the  mercy,  of  the  faithfulness  and  of  the  justice  of 
God.  Such  a  distinction  they  never  did  see  and  never 
will  see  him  make,  in  any  other  parts  of  the  universe. 
They,  therefore,  have  seen  and  vv^ill  see  more  of  the 
glory  of  God  in  this,  than  in  any  other  world.  Here 
God  has  done,  is  doing  and  will  do  the  greatest  thin'^'s, 
which  display  his  greatest  glory  before  the  eyes  of 
an^^rels  and  men  forever. 

o 

IMPROVEMENT. 

1.   If  angels  discover  more  of  the  glory  of  God  in 
this  world,  than  in    any  other   part  of  the    universe  ; 
then  we  may  justly  suppose,  that  this  world   is,  on  the 
whole,  better  than  it   would  have  been,  if  neither  nat- 
ural nor  moral  evil  bad  ever  entered  into  it.     It  is  evi- 
dent, that  the  angels  of  heaven  view  it   in   this  light. 
They  Vv'ere  pleased  with  it,  when  it   was  first  created 
and  entirely  free  from  sin  and  misery  ;  but  thej   have 
been  better  pleased  with  it  since  the     introduction  of 
natural  and  moral  evil  and  seen  the  steps  God   has 
taken  to  bring  good  out  of  evil.     It   is  better  fitted  to 
display  the  glory  of  God  now,  than  it   was  before  the 
fall  of  man.     It  is  more  eligible  to  belong  to  the   race 
of  Adam  since  his  apostacy,   than  it  v/as   before  he 
apostatized.     It  is  more  eligible  to  live  in  this  world, 
bad  as  it  is,  than  to  have  lived  in  it,  while   it  was  per- 
fectly holy.     Mankind  now  enjoy  better  opportunities 
and  means  of  gettmg  good  and  of  doing   good,  than 
they  would  have  had,  if  they  had  remained  free  from 
sin  and  misery.      God  intended,  when   he  made   the 
world,  that  it  should  be  just  such  a  world  as  it  is. — 
When  he  created  Adam,  he  meant  that  he  should  sin 
and  spread  sin  and  misery  among  all  his  posterity  and 

IQ 
1/^ 


90  SERMON    V. 

that  his  Son  should  suffer  and  die  to  save  soma  of 
them  from  both  sin  and  misery.  God's  original  de- 
sign in  making  this  world  has  never  been  defeated  by 
the  aoostacy  of  Adam  and  the  sins  of  his  posterity. 
He  sent  Christ  not  to  mend  the  world,  hut  to  carry  in- 
to etTect  his  perfactly  wise  and  holy  and  benevolent  de- 
sir»;n  of  creating  and  redeeming  love.  He  raised  up 
thii  world  to  be  a  staging,  upon  which  tlie  most  impor- 
taat  transactions  were  to  be  done  ;  and  when  they  are 
don  ,  he  will  take  it  down.  The  scenes  which  take 
place  upon  earth  are  vastly  greater,  more  solemn  and 
more  instructive,  than  they  could  have  been,  if  sin  and 
misery  had  not  existed,  the  Son  of  God  had  not  died 
and  sinners  had  not  here  been  formed  into  vessels  of 
mercy  and  vessels  of  v/rath.  God  has  always  held  a 
school  here,  in  which  he  has  been  training  up  rational 
and  immortal  creatures  for  their  future  and  eternal  des- 
tination. God  will  reap  a  larger  revenue  of  glory 
from  this,  than  from  any  other  v/orld  ;  and  mankind 
will  reap  a  larger  portion  of  holiness  and  happiness, 
than  if  they  had  hved  in  any  other  part  of  God's  wide 
dominions.  For  by  living  in  tliis  world,  they  have 
done  more  for  God  and  seen  and  learnt  more  of  God, 
t  lan  they  would  any  where  else.  The  patriarchs,  the 
prophets,  the  apostles  and  all,  who  will  be  redeemed 
from  among  men,  will  always  have  reason  to  be  thank- 
f  il,  that  they  were  the  offspring  of  Adam  and  lived  in 
the  world,  where  he  sinned  and  fell,  where  Christ  was 
crucified,  where  the  gospel  was  preached,  where  sanc- 
tifying grace  was  given  and  where,  through  much 
tribulation,  they  were  prepared  for  and  translated  to 
heaven,  where  they  will  be  able  to  sing  a  song  of  grat- 
itude, which  the  highest  angels  in  heaven  cannot  learn. 
This  is  the  best  world  angels  ever  saw  and  the  best  in 
which  mankind  can  live,  if  they  only  improve  it ;  as 
they  may  and  ought  to  improve  it. 

2.  If  angels  discover  the  brightest  displays  of  th& 
glory  of  God  in  this  world  ;  then  it  is  certain  that  he 
treats  all  mankind  perfectly  right  in  all  his  conduct 
towards  them,  in  the  dispensations  of  providence  and 


SSRMON    V.  91 

grace.  The  i^uardian  angels  have  always  been  ac- 
quaiiited  with  \m  conduct  towards  every  individual  of 
mankind  and  have  always  been  the  most  impartial,  be- 
nevolent and  competent  judges  of  the  divine  condnct 
towards  those,  who  were  committed  to  their  care. — 
And  if  they  had  seen  a  sirrglo  instance  of  malevolence, 
injustice,  negligence,  or  want  of  benevolence,  in  the 
dispensatians  of  divine  providence  and  grace  towards 
any  of  the  children  of  men,  they  would  not  unanimous- 
ly cry  ''  Hjly,  holy,  holy  is  the  Lord  of  hosts;  the  whole 
earth  is  lull  of  his  giory."  Any  misconduct  in  God, 
towards  any  of  the  human  race,  would  appear  a  blem- 
ish and  not  a  beauty  in  the  view  of  the  holy  angels.— 
Tiiough  mankind  have  always  been  disposed  to  call 
God  a  hard  master,  an  unjust  law^giver  and  an  unwise 
governor,  yet  they  have  c^lvays  complained  without  a 
cause.  But  he  has  always  had  reason  to  complain  of 
them  for  their  complaining  of  him.  He  lias  never  or- 
dered any  thing  unwisely,  nor  required  anything  un- 
reasonably, nor  afflicted  any  one  unjustly  Though 
sin  has  abounded  in  this  w^orld,  yet  grace  has  much 
more  abounded.  Though  God's  judgments  have  often 
been  in  the  earth,  yet  has  he  fdled  the  earth  with  his 
goodness.  He  has  been  good  to  all  and  his  tender 
mercies  have  been  over  ail  in  his  vv^orks.  God  has 
treated  all  men  far  better  than  they  deserved,  even 
those,  whose  hearts  he  has  most  deeply  wounded.  Why 
should  a  living  man  complain  ?  God  has  never  suffer- 
ed any  more  sin  and  misery  to  abound  in  this  rebellious 
world,  than  his  own  ^rlorv  and  the  ^ood  of  the  universe 
required.  And  wdio  can  complain  of  his  doing  that, 
which  will  display  his  glory  in  the  eyes  of  all  his  holy 
and  dutiful  subjects  ? 

3.  If  angels  view  this  world,  as  the  most  important 
and  interesting  part  of  the  creation  ;  then  secure  sin- 
ners are  extremely  stupid.  They  see  the  same  w^orld, 
the  same  objects,  the  same  persons,  the  same  scenes 
and  the  same  changes,  which  angels  see  and  admire  ; 
but  they  take  no  notice  of  the  heart  and  hand  and  glo- 
ry of  God  manifested  by  them,  though  they   are  far 


92  SERMON  r. 

more  deeply  concerned  in  the  objects,  ^vith  which  they 
are  surrounded  and  the  scenes,  through  which  they  arc 
passing.  All,  that  they  see  and  hear  and  know  in  this 
world,  will  make  happy  or  unhappy  impressions  on  their 
tninds,  which  they  can  never  forget,  nor  cease  to  feel. 
They  stupidly  think  and  say,  that  "  God  hath  forsaken 
the  earth  and  that  he  will  not  do  good,  neither  will  he 
do  evii.'^'  This  is  real  stupidity,  because  it  is  not  ow- 
ing to  ignorance,  but  to  inattention.  God  has  made 
thera  capable  of  seeing  his  glory,  which  he  is  constant- 
ly displaying  before  their  eyes  in  his  works,  in  his  prov- 
idence and  in  his  gospel.  But  they  choose  to  pursue 
lying  vanities  and  to  fix  their  attention  upon  trifles  re- 
gardless of  the  most  important  realities.  They  prac- 
tically say  unto  God,  "•  depart  from  us,  we  desire  not 
the  knowledge  of  thy  ways."  "  Their  heart  is  waxed 
gross,  and  their  ears  are  dull  of  hearing  and  their  eyes 
have  they  closed  :  lest  at  any  time  they  should  see 
with  their  eyes  and  hear  with  their  ears  and  should  un- 
derstand with  their  heart  and  should  be  converted. '' 
This  is  the  voluntary  conduct  of  stupid  sinners,  who 
differ  in  this  respect  from  those,  who  are  awakened.-- 
Their  eyes  are  open  snd  their  ears  are  open  and  their 
fears  are  alarmed  ;  they  see  God  and  all  his  creatures 
and  all  his  works  armed  against  them.  They  believe 
God  is  what  he  is  and  what  he  has  declared  himself  to 
be  and  tremble.  God  is  in  all  their  thoughts  and  they 
meet  his  sovereignty  every  where  in  his  works,  in  his 
providence  and  in  his  word.  But  how  many  secure 
and  stupid  sinners  there  are,  who  are  going  on  blind- 
fold and  careless  in  the  broad  road  to  destruction,  not- 
withstanding God  is  constantly  speaking  to  their  eyes, 
their  ears,  their  hearts  and  consciences.  They  know 
not  at  what  they  stumble.  But  they  have  reason  to 
fear,  that  they  will  soon  fall,  to  rise  no  more. 

4.  If  the  angels  of  heaven  discover  the  brightest  dis- 
plays of  the  glory  of  God  in  this  world  ;  then  all  real 
Christians  have  great  advantages,  while  thej  are  passing- 
through  the  changing  scenes  of  life,  to  make  constant 
and  swift  advances   in  divine  knovyledge.     They  sec 


SERMON    V.  93 

the  same  displays  of  the  divine  glory,  that  angels  see, 
admire  and  love  ;  and  are  vastly  more  intcretited  in  the 
great  changes,  which  they  not  only  see  but  feel,  than 
angels  are.  God  declares,  that  he  governs  this  world 
in  the  manner  he  does,  on  purpose  to  make  the  inhab- 
itants know  that  he  is  the  Lord.  They  are  all  capable 
of  gaining  this  knowledge,  but  especially  those,  whom  he 
has  called  out  of  darkness  into  marvellous  light.  God 
has  shined  in  the  hearts  of  Christians,  to  give  them  the 
light  of  the  knovsdedge  of  his  glory  in  the  face  of  Jesus 
Christ  And  the  apostle  says,  that  they  vvith  unveiled 
face,  beholding  as  in  a  glass  the  glory  of  the  Lord,  are 
actually  changed  into  the  same  image,  from  glory  to 
glory,  even  as  by  the  spirit  of  the  Lord.  God  has  given 
Christians  a  spiritual  discerning  of  spiritual  tilings  ;  and 
he  expects,  that  they  should  grow  in  divine  knowl- 
edge until  they  arrive  at  the  stature  of  perfect  men.--- 
Christians  are  under  the  best  circumstances  and  under 
the  highest  obligations  to  grow  in  the  knowledge  of 
God  and  divine  things.  Every  thing  in  the  world  dis- 
plays the  glory  of  God  and  affords  matler  of  instruction 
to  all,  who  desire  and  endeavor  to  gain  instruction.— 
You  will  allow,  that  Moses  and  Aaron  had  great  op- 
portunities to  gain  the  knowledge  of  the  glory  of  God 
in  Egypt  and  in  the  wilderness,  where  God  did  such 
great  and  glorious  things.  You  will  allow,  that  the 
disciples  of  Cin^ist  who  followed  him  from  place  to  place, 
heard  him  preach,  saw  his  miracles  and  conversed 
with  him  from  day  to  day,  had  pecuhar  advantages  to 
gain  high  attainments  in  divine  knowledge.  But 
Christians  have  since  enjoyed  better  opportunities,  than 
Moses  and  Aaron  and  even  the  apostles  enjoyed,  to 
grow  in  divine  knowledge.  They  lived  under  a  dark 
dispensation,  but  Christians  since  have  lived  under  a 
more  enlightening  dispensation  and  enjoyed  the  full 
blaze  of  gospellight.  Angels  have  seen  more  of  the 
divine  glory  under  the  gospel  dispensation,  than  they 
ever  saw  before.  God  has  done  great  and  marvellous 
tilings,  in  preserving  and  protecting  and  enlarging  the 
Christian    Church,    which  has  been  thinly   scattered 


dl 


SERMON    V 


among  all  nations,  who  have  always  been  hostile  to  it 
and  endeavored  to  destroy  it.  And  he  is  still  doing 
great  and  astonishing  things  in  fiivour  of  the  king- 
dom of  Christ.  We  have  lived  in  the  most  eventful 
period,  in  tliese  fiilj  years  past.  Christians  who  have 
lived  and  still  live  in  this  eventful  period,  have  enjoyed 
and  do  still  enjoy  peculivar  privileges  and  opportunities 
of  growing  in  grace  and  in  the  knowledge  of  God.  This 
world  is  becoming  more  Sz.  more  interesting  and  instruc- 
tive to  the  angels  of  light;  and  ought  to  become  more  and 
more  instructive  to  the  children  of  hght  in  the  present 
day  ;  and  it  mustbeowing  to  their  spiritual  blindness,  if 
they  do  not  grow  in  the  knowledge  of  the  glory  of  God 
faster  than  any  other  Christians  have  done  before  them. 
The  ignorance  of  Christians  at  this  day  is  utterly  inex- 
cusable. They  ought  to  discern  the  signs  of  the  times 
and  see  and  admire  those  things,  which  angels  here  see 
&,  admire.  The  world  are  awake  to  good  and  to  evil 
and  they  are  zealously  engaged  in  building  up  and  in 
pulling  dov/n  the  kingdom  of  Christ.  Greater  revolu- 
tions than  we  have  yet  seen  are  to  be  expected  ;  and  all 
these  will  be  brought  about  by  the  hand  of  God  and 
will  display  his  glory  before  the  eyes  of  angels  and  men. 
And  those  who  have  eyes  to  see,  ought  to  see  ;  and 
those  who  have  ears  to  hear,  ought  to  hear  ;  and 
those,  wiio  have  w^ise  and  understanding  hearts  ought 
to  learn.  The  duty  of  Christians  to  regard  the  opera- 
tions of  God  in  the  dispensations  of  providence  and 
j*!;race,  is  becoming  more  and  more  serious,  imperious 
and  important.  The  v;orld  is  blind,  but  they  have  been 
enlightened  ;  and  God  requires  and  expects  that  they 
should  see  and  be  able  to  guide  and  lead  the  blind,  who 
are  destroying  themselves.  Let  Christians  be  entreat- 
ed to  improve  tl:i€  opportunities  they  enjoy  to  get  and 
do  good  in  this  world,  where  there  is  more  good  to  be 
done  and  to  be  gotten  and  enjoyed,  than  in  any  other 
part  of  the  universe. 

5.  If  angels  see  and  admire  the  glory  of  God  in  his 
conduct  towards  mankind  in  this  world  ;  then  there 
can  be  no  doubt,  but  they  will  see  and  admire 
the  glory  of  God  in  his  conduct  towards  them  in  their 


SERMON    V.  05 

future  and   eternal  state.     They  know  wluit  lie  lias 
done  for  them  here.     They  know,  that  he   has   given 
Lis  Son  to   suffer  and  die  for  them  ;  that  he  has   pi  t 
the  gospel  into  their  hands,    that  he    has    appointed 
men  to    ui-e   the    means  of  grace  with  tiiem  ;  that  I.e 
liere  waits  to  be  gracious  to  them  ;  and  that  he   sends 
his  spirit  to  strive  \Tith  them,  and  in  a  word,  they  knew 
aii  that  he  does  to  form  their  characters  &l  prepare  ihem 
for  their  final  destination.     And  when  they  see  God 
fix  them  in  their  future  and  final  condition,  Ihey   will 
see  and  admire  the  glory  of  his  conduct  towards  them, 
whether  he  fixes  them  in  the  world  of  light,   or  in  the 
regions  of  darkness.     While  tliey  praise  God  for  his 
grace   towards  the  vessels  of  mercy,   ihey    will  also 
praise  him  for  his  justice  towards  the  vessels  of  wrath. 
It  will  greatly  augment  the  blessedness  of  the  righteous 
to  have  the  angels  unite  in  praising  God  for  their  sal- 
vation ;  and  no  less  augment  the  misery  of  the  wicked 
to  have  the  angels  praise  God  for  giving  them  a  just 
recompense  of  reward.     The  knowledge  of  the  glory 
of  God,  which  angels  obtain  in  this  world, enables  them 
to  make  much  greater  progress    in  the  knowledge  of 
the  glory  of  God,   in  every  other  part  of  the  universe, 
not  only  at  present,  but  forever.    And  while  they  arc 
nov/  t(>aching  themselves  in  the  knowledge  of  the  glory 
of  God  here,  they  are  preparing  to  teach  the  children 
of  God,  when  they  shall  arrive  in  the  kingdom  of  their 
Father.     They  will  know  a  vast  deal  more  of  God's 
conduct  towards  the  saints,  than  they  knew  about  it 
while   here  and  when  they  first   arrive  in  heaven.-- 
Christians  are  constantly  surrounded  by  a  cloud  of  an- 
gelic witnesses  ;  and  therefore  it  becomes  them  to  lay 
aside  every  weight  and  the  sin  which  doth  so  easily  be- 
set them  and  to  run  with  patience  the  race  set  before 
them,  wntil  they  join  the  general   assembly  and  the 
Church  of  the  llrst  born  in  heaven. 

6.  If  God  gives  brighter  displays  of  his'glory  here, 
than  any  where  else  ;  then  all  men,  in  this  life,  are  in 
the  most  important  stage  of  their  existence.  They 
here  enjoy  privileges  and  advantages,  which  they  will 
never  enjoy  again,  after  they  go  off  from  the  stage  of  life* 


96  SERMON  V. 

They  here  enjoy  tbo  best  opportunities  of  securing  thfs 
everlasting  favor  of  God  in  tbis  day  of  grace  and  space 
of  repentance.  They  here  enjoy  the  best  opportuni- 
ties of  seeing  the  brightest  displays  of  the  glory  of  God  ; 
and  at  the  same  time  of  promoting  it  in  building  up  his 
kingdom  and  increasing  the  number  of  his  cordial  sub- 
jects. These  are  infmitely  important  privileges,  which 
will  cease,  as  soon  as  we  cease  to  live  and  act  upon  the 
present  stage  of  life.  Saints  and  sinners  are  here  in  a 
situation  to  do  more  good,  or  to  do  more  hurt,  than 
they  can  ever  do  in  any  future  period  of  their  existence. 
Their  lives  are  infinitely  interesting  to  themselves  and 
to  others.  It  highly  concerns  all  to  improve  the  resi- 
due of  their  days  to  the  best  advantage  for  themselves 
and  others.  They  can  never  retrieve  the  loss  of  time, 
nor  the  loss  of  opportunities  of  doing  and  of  getting 
good.  They  have  much  to  gain  and  much  to  loose. 
This  ought  deeply  to  impress  the  minds  of  the  old  and 
of  the  young,  of  parents  and  children  and  of  speakers 
and  hearers.  It  is  summer  now,  but  the  winter  of 
death  will  soon  come.  And  now  be  pleased  to  ask 
yourselves,  whether  you  have  laid  a  good  foundation 
for  peace  and  comfort  in  the  closing  scenes  of  life  ? 
Have  you  so  faithfully  served  God  and  your  genera- 
tion, as  that  you  are  prepared,  as  David  was,  to  fall 
asleep  in  death  ?  Have  you  seen,  admired  and  enjoy- 
ed the  displays  of  the  glory  of  God,  which  he  has 
iTiade  before  your  eyes  and  become  prepared  to  see, 
admire  and  enjoy  the  future  and  eternal  displays  of  his 
glory  ?  Have  you  enjoyed  angelic  happiness  here 
and  so  prepared  to  enjoy  it  hereafter  ?  Is  your  path, 
like  the  shining  light,  which  shineth  more  and  more 
unto  the  perfect  day  ?  Do  you  rejoice  in  the  hope  of 
the  glory  of  God,  or  does  an  expectation  of  seeing 
more  of  it,  fill  you  with  darkness,  dread  and  despair  ? 
Only  put  these  questions  to  yourselves  and  give  an  im- 
partial answer  to  them  ;  and  you  will  determine  an 
important  point,  which  perhaps  some  of  you  have  de- 
sired to   be   determined  ;    that  is,  whether    vou   arc 


SERMON    V.  1)7 

saints,  or  sinners,  or  whether  you  love  darkness  rather 
than  light  ;  and  whether  you  are  prepared  for  the 
world  of  light,  or  the  world  of  darkness.  If  you  now 
love  the  light  of  the  knowledge  of  the  glory  of  God, 
this  light  will  arise  and  shine  hefore  your  eyes  with 
increasing  brightness  and  beauty  forever  and  ever. 
But  if  you  hate  the  light  of  his  glory,  you  will  soon 
fall  into  the  blackness  of  darkness  and  the  endless 
torment  and  despair  of  hell. 

13 


SERMON  VL 

THE  SOVE2lEI&2TT^  OF  GOD    123-  TKB  FORMATION 

OF  »Ii^2T. 

RoMAiNs,  IX.  20.—JYayj  but,  O  man,  loho   ait 
thou,  that  repliest  against   God  ?  shall  the  thing 
[fjDnd  say  unto  him,  that  form sd  it,    Why  hast 
thou  made  me  thus  ? 

The  apostle,  in  the  preceding  verses,  introduces  the 
doctrine  of  personal  election  to  eternal  life  in  its  full  ex- 
tent, as  implying  personal  reprobation  to  eternal  de- 
struction. And  he  ilhistrates  the  doctrine,  by  two- 
memorable  cases  v/ell  known  to  the  Jews.  First,  by 
the  instance  of  Jacob  and  Esaii.  "As  it  is  written^ 
Jacob  have  I  loved,  but  Esau  have  I  hated."  Nexl^ 
by  the  instance  of  Pharaoh.  *^Forthe  scripture  saith 
linto  Pharaoh,  Even  for  this  same  purpose  have  !  raised 
thee  up,  that  I  might  shew  my  power  in  thee  and  that 
my  name  miglit  be  declared  throughout  all  the  earth. 
Therefore  hath  he  mercy,  on  whom  he  will  have  mer- 
cy ;  and  whom  he  w^ill  he  hardeneth."  To  this  the 
apostle  anticipates  an  objection.  "  Thou  wilt  say 
then  unto  me.  Why  doth  he  yet  find  fault  ?  For  who 
bath  resisted  his  will  ?"  Instead  of  evading  this  ob- 
jection, as  some  suppose  he  does,  he  gives  a  direct  and 
full  answer  to  it.  "Nay,  but,  O  man,  who  art  thou 
that  repliest  against  God  ?  shall  the  thing  formed 
say  unto  him,  that  formed  it.  Why  hast  thou  made  me 
thus?"  The  apostle  does  not  mean  to  say  to  the  ob- 
jector, you  have  no  right  to  put  a  question  to  me, 
which  no  man  can  answer  ;  but  he  means  to  say  there 
is  no  ground  for  the  question,  "  Why  doth  he  yet  find 
fault,"  any  more  than  for  the  question,  W^hy  should 
not  a  creature  find  fault  for  being,  a  creature  ?  This 
is  the  plain  sense  of  the  text : 


SERMON  VI.  09 

Men  have  ro  reason  to  con  ]  'am  of  God  for  maliiiig 
thcni  just  .such  ci «  alirres  as  ihey  are. 

I  shall,  first,  show,  that  God  has  made  them  just 
such  creatures  as  tijcy  are  ;  and,  then,  that  they  have 
no  reason  to  complain,  that  he  has  made  them  what 
they  are. 

I.  God  has  made  men  juft  what  they  are,  in  distinc- 
tion from  all  living  creatures  below  them  and  from  all 
rational  creatures  above  them,  in  various  respects. 
And, 

1.  In  respect  to  their  bodies.  When  God  made 
the  first  man,  he  gave  him  just  sucli  a  body  as  he 
plocised  ;  and  just  such  a  body  as  he  intended  to  give 
to  ail  his  numerous  posterity.  The  human  body  we 
know  is  very  different  in  size,  in  form,  in  strength,  in 
activity  and  in  sensibility,  from  the  bodies  of  every 
species  of  the  lower  creation  ;  and  it  is  no  less  diffe- 
rent from  the  light,  ethereal,  transparent  and  splendi.i 
vehicles,  with  which  angels  are  clothed.  Inhere  ib  a 
corporeal  and  visible  dignity  in  the  appearance  of  oan- 
kind,  which  is  superior  to  the  corporeal  appearance  of 
any  other creatuiesrsn  earth  ;  and  perhaps,  but  a  very 
little  inferior  to  the  corporeal  appearance  of  the  angels 
of  light.  Christ  now  appears  and  will  alv>^ays  appear 
in  the  form  of  man  in  heaven  ;  and  VvC  can  hardly  sup- 
pose thai  his  visible  appearance  v/ill  be  less  dignified 
than  that  of  the  highest  angels.  But  notwithstanding 
the  genera]  uniformity  in  the  corporeal  appearance  of 
mankind,  by  which  they  are  distinguished  from  the 
higher  and  lower  orders  of  creatures,  there  is  a  vast 
variety  in  the  appearance  of  individuals,  by  which  they 
are  distinguishable  from  one  another.  Aruorg  the 
immense  m^illions  of  mankind  there  are  no  two  men 
exactly  alike,  in  their  size,  their  form,  their  complex- 
ion, their  strength  and  activity.  All  this  personal  va- 
riety is  owing  to  the  design  of  our  Creator.  He  has 
made  the  bodies  of  all  men  just  as  he  pleased.  And 
so  he  has, 

2.  Their  intellectual  powers  and  faculties.  He  has 
made  as  great  a  diversitv  in  the  intellectual  talents  of 


lOQ  SERMON   VK 

men,  as  in  their  corporeal  properties.  He  has  given 
to  some  men  a  more  soUd  and  acute  and  coniprelien- 
sive  understanding  than  to  others.  He  has  given  a 
stronger  and  more  retentive  memory  to  some  men  than 
to  others.  He  has  given  a  liveher  and  more  brilhant 
imagination  to  some  men  than  to  others.  And  he  has 
given  a  more  easy  and  flowing  eloquence  to  some  men 
than  to  others.  Though  the  intellectual  talents  of 
mankind  in  general  appear  very  nearly  equal  ;  yet 
there  is  a  wide  and  discernable  difference  between  ths 
lowest  and  hisfhest  talents  of  some  of  the  human  race. 
God  has  diversified  and  distinguished  mankind  as  much 
by  their  intellectual  powers,  as  by  their  corporeal  forms 
and  features  and  external  circumstances.  He  has  made 
them  to  differ  in  all  these  respects,  just  as  much  as  he 
pleased.     And  he  exercises  the  same  sovereignty, 

3.  In  forming  their  hearts,  or  moral  exercises.  We 
read,  that  "  God  created  man  in  his  own  image,  in  the 
image  of  God  created  he  him  "  This  image  of  God 
did  not  consist  in  Adam's  corporeal  form,  nor  in  his 
intellectual  faculties,  but  in  his  moral  exercises,  Ad- 
am had  the  same  moral  exercises  before  he  sinned,  that 
his  posterity  have  after  they  are  renewed.  When  they 
are  renewed  in  the  spirit  of  their  mind,  they  are  said 
to  '*  put  on  the  nev/  man,  w^iich  after  God  is  created  in 
righteousness  and  true  hohness."  God  creates  the 
hearts  of  all  men,  as  well  as  their  rational  powers.  Da- 
vid asserts,  "  The  Lord  looketh  from  heaven  ;  he  be- 
lioldeth  all  tlie  sons  of  men."  And  he  adds,  "hefash- 
ioneth  their  hearts  alike."  God  is  said  to  take  away 
the  stonv  heart  from  sinners  and  to  crive  them  an  heart 
of  flesh,  and  when  he  does  this,  they  are  said  to  become 
new  creatures.  In  order  to  make  men  moral  agents 
and  accountable  creatures,  it  is  as  necessary  that  God 
shoukl  make  their  hearts,  as  well  as  their  understand- 
ings. Whether  their  hearts  consist  in  moral  exercis- 
es, or  in  something  that  is  the  foundation  of  them, 
they  must  be  created.  Wlien  God  created  Adam,  he 
created  not  only  his  body  and  his  understanding,  but 
liis  heart.     And  he  has  created  all  mankind  in  respect 


SERMON    VI.  101 

to  their  bodies,  Ihcir  understandings  and  hearts,  just 
as  he  pleased  and  just  as  they  all  actually  exist.  Or 
he  has,  as  the  apostle  says,  "  Made  of  one  blood  all 
nations  of  men,  ^vho  dwell  on  all  the  face  of  the  earth,'' 
in  all  the  innumerable  varieties  which  appear  in  their 
corporeal,  intellectual  and  moral  qualities.  Whatever 
men  find  that  they  actually  are,  they  may  be  assured, 
that  God  made  them  thus.     1  now  proceed  to  show, 

II.  That  they  have  no  reason  to  complain,  that  God 
has  made  them  just  such  creatures  as  they  are.  This 
will  appear,  if  we  consider, 

1.  That  God  had  an  original  and  independent  right 
to  create  them.  He  had  just  as  good  a  right  to  create 
them,  as  not  to  create  them,  or  any  other  creature,  or 
object.  And  who  will  presume  to  deny,  that  he  had 
a  right  not  to  create  the  heavens  and  the  earth  ;  not  to 
create  the  angels  in  heaven  ;  not  to  create  man  upon 
the  earth  ;  not  to  create  the  birds  of  the  air,  the  fish  of 
the  sea,  thebeasts  of  the  field  and  every  thing  that  has  life 
and  breath  and  creeps  upon  the  earth  ?  He  had  a  right 
not  to  bring  these,  or  any  other  creatures  and  objects 
out  of  nothing  into  being.  He  had  a  right  to  exist  alone 
from  eternity  unto  eternity  and  never  exert  his  almighty 
power  in  producing  any  creature,  or  object,  in  any 
part  of  unbounded  space.  He  had  this  original  and 
independent  right  not  to  create,  because  his  not  creat- 
ing could  not  infringe  upon  the  rights  of  any  other  be^ 
ing  in  the  universe.  And  for  the  very  same  reason, 
he  had  an  absolute  independent  right  to  create,  because 
his  creating  could  not  infringe  upon  the  right  of  any  be- 
ing not  to  be  created  ;  for  no  being  had  a  right  not  to 
be  created.  God  had  a  right  to  create  angels,  be- 
cause his  creating  them  could  not  infringe  upon  their 
rights,  for  they  had  no  rights  before  they  were  created. 
They  could  neither  choose,  nor  refuse  to  be  created  ; 
and  Gcd's  creating  them  was  neither  agreeable  nor 
disagreeable  to  their  choice.  And  it  is  equally  true, 
that  God  had  a  right  to  create  man]<ind  ;  because  his 
creating  them  could  not  infringe  upon  their  rights  ;  for 
they  had  no  rights  before  they  were   created.      They 


102  SERMON    VI. 

could  neither  choose,  nor  refuse  to  be  created  ;  and 
God's  creating  them  v/as  neither  agreeable,  nor  disa- 
greeable to  their  choice.  The  act  of  God  in  creating 
is  the  most  sovereign  act  conceivable.  It  is  impossi- 
ble, that  he  should  create  any  being,  or  object,  without 
Rcting  as  a  sovereign  ;  and  so  far  as  he  has  a  right  to 
fict  as  sovereign,  no  being  in  the  universe  can  have  any 
reason  to  complain  of  his  conduct.  If  he  should  now 
create  a  new  material  world  and  create  a  new  race  of 
intelligent  and  accountable  creatures  to  inhabit  it,  no 
beinir  in  that  world,  nor  in  heaven  and  earth,  could  have 
any  reason  to  complain  of  his  exercising  his  original 
and  independent  creative  power  If  it  be  true,  that 
God  had  an  original  and  independent  right  to  create 
mankind  and  did  create  them  Vv-ithout  infringing  upon 
their  rights,  then  they  certainly  have  no  reason  to  com 
plain  that  he  has  made  them,  or  brought  them  out  of 
notiiing  into  being.  "  Shall  the  thing  formed  say  to 
Him,  that  formed  it,  why  hast  thou  made  me  ?" 

2  God  had  an  original  and  absolute  right  to  mrske 
mankind  just  such  creatures  as  they  are.  Hn  had 
precisely  the  same  right  to  make  them  exactly  as  he  ha? 
made  them,  as  to  make  them  at  all.  He  had  a  sover- 
eign right  to  make  tlicm  inferior  to  the  angels  of  heav- 
en and  superior  to  all  the  irrational  creatures  on  earth. 
He  had  a  sovereign  right  to  produce  as  great  an  uni- 
formit}'  and  as  great  a  variety  among  mankind  them- 
selves, as  among  the  other  inaniniate  and  animate  ob- 
jecls  in  this  lower  world.  He  has  made  a  great  uni- 
formity, and  a  great  variety  in  every  species  of  trees, 
that  grow  in  the  forest ;  and  in  every  species  of  grain, 
ji;rass,  fruits  and  ilovv^ers,  that  grow  outof  tiie  earth.-- 
And  he  has  made  a  great  uniformity  and  a  great  variety 
jn  every  species  of  creatures,  that  lly  in  the  air,  swim 
in  the  ocean  and  walk  and  creep  upon  tlie  earth.  \\  e 
every  where  observe  a  beautiful  uniformity  and  a  beau- 
tiful variety,  in  every  species  of  sensitive  natures  and 
inanimate  objects  ;  but  vre  cannot  discover  any  two 
individuals,  wliich  compose  these  numerous  species, 
which  are  exactly  alike.     Novv%  ail    will   allow,    that 


SERMON  vr.  30.3 

Cod  had  a  sovereign  right  to  produce  such  a  uniformity 
and  variety  in  all  these  species  of  animate  and  inani- 
mate objects.  But  if  he  had  a  sovereign  right  to  cre- 
ate all  these  species  of  animate  and  inanimate  objects, 
in  all  respects,  just  as  he  has  actually  created  them  ; — 
vfhy  had  he  not  the  same  sovereign  right  to  produce  a 
similar  uniformity  and  variety  among  the  human  spe- 
cies and  to  make  mankind,  in  all  respects,  just  as  he 
has  actually  made  them  ?  Where  is  the  man,  that 
has  any  reason  to  reply  against  God  and  say  unto  him, 
who  made  him,  why  hast  thou  made  me  thus  ?  Who 
has  any  reason  to  complain,  that  God  has  not  madj; 
him  as  beautiful  as  Absolom,  as  strong  as  Sampson, 
as  wise  as  Solomon,  as  meek  as  Moses,  as  patient  as 
Job,  or  as  honest  as  Samuel  ?  Who  has  a  riglit  to  com- 
plain, that  God  has  not  given  him  a  better  understand- 
ing, or  a  better  memory,  or  a  better  heart  ?  Who- 
has  a  right  to  complain,  that  God  has  not  made  him 
diiferent  in  any  respect  whatever  ?  No  man  in  the 
world  has  any  just  ground  to  complain,  that  God  has 
given  him  any  natural  talents,  or  moral  qualities,  which 
he  has  not  given  to  another  ;  nor  to  complain^  that 
God  has  not  given  him  any  natural  talents,  or  moral 
quahties,  which  he  has  given  to  another.  No  man. 
has  a  right  to  complain,  that  God  has  made  him  to  re- 
semble another  ;  nor  to  complain,  that  he  has  made  him 
to  differ  from  another.  God  has  as  good  a  right  to  cre- 
ate two  men  alike,  as  to  create  them  at  all  ;  or  to  cre- 
ate two  men  different,  as  to  create  them  at  all.  God 
had  an  original  and  independent  right  to  create  man- 
kind and  to  create  them  just  as  he  has  created  them  ; 
and  therefore  it  is  absolutely  impossible,  that  they 
should  ever  find  any  just  ground  to  complain,  either 
that  he  has  made  them,  or  that  he  has  made  them  just 
what  they  are. 

3.  God  had  a  wise  and  good  design  in  forming  man  • 
kind,  in  all  respects,  exactly  as  he  has  formed  them. 
His  wisdom  and  goodness  were  concerned,  not  only 
in  making  them,  but  in  making  them  precisely  what 
they  are,  in  distinction  from  the  higher  order  of  intelli- 


lot  SERMON    VI. 

gcnces  and  the  lower  order  of  irrational  creatures.--- 
And  in  order  to  answer  his  design  in  making  them,  it 
was  as  necessary  that  he  should  form  them  different 
from  one  another,  as  to  form  them  different  from  all 
other  creatures  he  had  formed.  He  made  all  men  for 
himself  and  designed  to  employ  them  in  a  vast  variety 
of  services  ;  and  in  order  to  fit  them  for  the  various 
services,  in  which  he  meant  to  employ  them,  he  made 
them  to  differ  one  from  another  in  their  bodily  and 
mental  powers.  He  did  not  consult  any  man  how  he 
should  form  him,  but  consulted  his  own  glory  in  form- 
ing every  individual  of  the  human  race.  He  forms 
every  man  for  use,  just  as  the  potter  forms  every  ves- 
sel for  use,  or  just  as  he  forms  the  members  of  the  body 
for  use.  These  are  the  very  similitudes,  which  the  in- 
spired writers  employ  to  illustrate  tho  wisdom  and 
goodness  of  God  in  making  mankind  different  from  one 
another  ;  and  to  illustrate  the  unreasonableness  and 
absurdity  of  their  complaining  of  God  for  making  them 
so  differently  as  he  has  actually  made  them.  The 
prophet  Isaiah  demands,  ''  Shall  the  work  say  of  him 
that  made  it,  He  made  me  not  ?  or  shall  the 
thing  formed  say  unto  him  that  formed  it,  He  hath  no 
understanding  ?"  And  again  he  asks,  *'Shall  the  clay 
say  to  him  that  fashioneth  it.  What  makest  thou  ? 
or  thy  work,  He  hath  no  hands  ?"  It  seems  as  though 
the  apostle  borrowed  his  language  and  argument  in  the 
text  and  context,  from  the  language  and  argument  of 
the  prophet.  He  asks,  *'Oman,  who  art  thou  that 
repliest  against  God  ?  shall  the  thing  formed  say  unto 
him,  that  formed  it.  Why  hast  thou  made  me  thus? 
Hath  not  the  potter  power  over  the  clay  of  the  same 
lump  to  make  one  vessel  unto  honor  and  another  unto 
dishonor?"  And  in  another  place,  the  apostle  illus- 
trates, this  same  subject,  by  the  variety  and  symmetry 
in  the  frame  of  the  human  body.  "The  body  is  not 
one  member,  but  many.  If  the  foot  shall  say.  Be- 
cause I  am  not  the  hand,  1  am  not  of  the  body  ;  is  it 
therefore  not  of  the  body  ?  And  if  the  ear  shall  say, 
Because  I  am  not  the  eye,    I  am  not  of  the  body  ; 


SERMON    VI.  105 

is  it  tlicreforc  not  of  the  body?  If  the  whole  body- 
were  an  eye,  vvb:u'e  were  the  hearing  ?  if  the  whole 
body  were  hearing,  where  were  the  smelling  ?  But 
now  God  hath  set  the  members  every  one  of  them  in 
the  body,  as  it  hath  pleased  him.  And  the  eye  cannot 
say  unto  the  hand,  1  have  no  need  of  thee  :  nor  again 
t!ie  head  say  to  the  feet,  I  have  no  need  of  yow.  Nay, 
much  more  tliose  members  of  the  body,  which  seem  to 
be  more  feeble,  are  necessary."  By  these  similitudes, 
the  prophet  and  the  apostle  illustrate  the  right  God 
had  to  make  men  dilfe«*ent  ;  and  his  wisdom  and  good- 
ness in  making  them  diiTerent.  They  say,  that  as  the 
potter  has  a  wise  and  gjod  design,  in  forming  his  ves- 
sels differently  for  different  uses  ;  so  God  ha 5  a  w'sq 
and  good  design,  in  forming  men  differently  for  diffe- 
rent uses.  x\nd  as  the  wise  and  good  design  of  the 
potter  justifies  him,  in  forming  his  vessels  differently 
for  different  uses  ;  so  the  wise  and  good  design  of  God 
justitles  him,  in  forming  mankind  differently  for  dirfe- 
rently  useful  purposes.  And  the  consequence,  which 
both  the  prophet  and  apostle  draw  from  this  conclusive 
mode  of  reasoning,  is,  that  no  man  has  any  reason  to 
complain,  that  God  has  made  him  thus.  There  is  no 
more  ground  to  complain  of  God  for  making  mankind 
just  as  lie  has  made  them,  than  to  complain  of  his  infi- 
nite wisdom  and  goodness. 

4.  If  mankind  have  any  reason  to  complain  of  God, 
it  must  be  owing,  not  to  his  creating  them  what  they 
are,  but  to  his  treating  them  improperly  after  he  has 
created  them.  His  creatmg  them  was  neither  an  act 
of  justice,  nor  injustice  towards  them,  but  an  act  of 
mere  sovereignty.  He  had  a  sovereign  right  to  cre- 
ate them  free  moral  agents,  capable  of  doing  right  or 
wrong  ;  and  his  creating  them  such  free  moral  agents 
was  neither  an  act  of  justice,  nor  injustice,  and  could 
not  possibly  be  an  injury  to  them.  But  if  he  had  re- 
quired them  to  do  any  thing  wrong,  or  forbidden  their 
doing  any  thing  right,  or  had  puni  ihed  them,  or  even 
threatened  to  punish  them,  for  doing  right  ;  or  not 
doing  wrong,  he  would  have  treated  them  improperly, 

14 


lOG  SERMON    VI. 

unjustly  and  injuriously  and  given  them  just  ground  of 
coii.plaint.     Though  Cod  complains  oi  mankind  f9r 
complaining  of  him,  in  making  them  what  they  are  ; 
yet'he  allows  them  to  complain   of  him,  if  he  treats 
them  improperly,  or  unjustly,  after  he  has  made  them 
free  moral  agents,      lie  says  to  the  inhabitants  of  Je- 
rusalem and  men  of  Judah,   "  judge,  I  pray  you,   be- 
twixt me  and  my  vineyard."     He  appeals  to  the  same 
people  to  judge  of  the  rectitude  of  his  conduct  towards 
them.     ''Hear  now,  O  house   of  Israel,    Is  not   my 
way  equal  ?    are   not  your  ways  unequal  ?"      And 
again  he  says,     "Hear  ye  now  what  the  Lord  saith. 
Arise,  contend  thou  before  the  mountains   and  let  the 
hills  hear  thy  voice.  Hear,  O  ye  mountains,  the  Lord's 
controversy  and  ye  strong  foundations    of  the  earth  : 
for  the  Lord  hath  a  controversy  with  his  people,    and 
he  will  plead  with  Israel.     O  my  people,  what  have  I 
done  unto  thee  ?  and  wherein  have  I    w^earied    thee  ? 
testify  against  me."     God  condescends  to  hold  himself 
responsible  for  all  his  treatment  of  mankind  after   he 
has  made  them.     He  allows  them  to  complain,  if  they 
can  discover  any  thing  im.proper,  or  unjust  in  the  pre- 
cepts, prohibitions,  or  threatenings  he  has  given  them  ; 
or  if  they  can  discover  any  thing  improper,   or  unjust 
in  the  dispensations  of  his  providence,  or  grace.     This 
is  altogether  reasonable.     For  if  the  Judge  of  all  the 
earth  should  not  do  right,  in  a  single  instance,  in  his 
treatment  of  mankind,  all  the   inhabitants  of  the  earth 
would  have  just  ground  to  complain  of  his  conduct.    It 
maybe  said  with  reverence,  that  God  is  under  stronger 
moral  obligation  to  treat  mankind  right,  after  he  has 
made  them  free,  moral  agents  ;  than  they  are  to  treat 
him  right.     And  as  he  has  just  ground  to  complain  of 
them,  if  they  do  not  treat  him  right  ;  so  they  have  just 
ground  to  complain  of    him,  if  he  do    not  treat  them 
right.     But  God  was  under  no  manner  of  obligation  to 
mankind  with  respect   to  their  creation.     He  had  a 
sovereign  right  to  create  them,  or  not  to  create  them  ; 
and  when  he  created  them,  to  make  them  of  a  higher  or 
lower  order  of  intelligent  creatures.       Though  Job 


SERMON    VI.  107 

might  have  humbly  expostulated  with  God  and  said, 
*'  Shew  mc,  vvhereibre  thou  contendest  with  me  ;"yet 
he  had  no  rij>ht  to  ask,  "  Why  hast  thou  made  me 
thus?"  Though  Jeremiah  might  humbly  say,  "Righ- 
teous art  thou,  O  Lord,  when  I  plead  with  thee  ;  yet 
let  me  talk  with  thee  of  thy  judgments  ;  wherefore  doth 
the  way  of  the  wicked  prosper  ?  wherefore  are  all  they 
happy,  that  deal  very  treacherously  ?"  Still  he  had  m 
riglit  to  ask,  "  why  God  made  him  and  them  what 
they  wTre."  It  is  one  thing  for  God  to  create  moral 
agents  ;  and  another,  to  govern  them.  In  creatine; 
them,  he  acts  as  an  independent  sovereign,  who  is  un- 
der no  moral  obligation  to  them  ;  but  in  goveininr 
then'i,  he  acts  under  moral  obligation  to  treat  them 
with  propriety  and  justice.  This  distinction  between 
creation  and  providence  demonstrates,  that  it  is  both 
naturally  and  morally  impossible,  that  God  should  in- 
jure mankind  in  the  least  degree,  by  making  them 
wdiat  they  are  ;  because  he  was  under  no  obligation  at 
all,  either  to  make  them,  or  not  to  make  them,  just  as 
he  pleased.  Mankind  have  no  more  reason  to  com- 
plain of  God  for  making  them  v/hat  they  are,  than  to 
complain  of  him  for  making  angels  what  they  are,  or 
making  every  species  of  the  lower  creation  what  they 
are. 


IMPROVEMENT. 

1.  If  God  makes  men  what  they  are,  free,  voluntary, 
moral  agents,  then  they  ar^e  always  dependent  on  him, 
in  all  their  free,  voluntary  actions.  They  can  no  more 
act  independently  of  God,  than  they  can  exist  in- 
dependently of  him.  In  him  they  live  and  move,  as 
well  as  have  their  being.  The  preparation  of  their 
heart  and  the  answer  of  their  tongue  is  from  the  Lord. 
He  w^orks  in  them  both  to  will  and  to  do  of  his  good 
pleasure.  It  is  not  possible,  in  the  nature  of  things, 
that  he  should  make  them  independent  of  himself.  He 
cannot  put  them  out  of  his  hand  without  putting  them 
out  of  existence  ;  and  they  can  no  more  put  themselves 


lOS  SERMON    VI. 

out  of  hU  hand,  than  they  can  put  themselves  out  oi 
existence  They  cannot  originate  a  sinfj;le  thought, 
alf  ction,  or  volilion,  independently  of  a  divine  iniiu- 
ence  upon  their  niin^.s.  They  are  always  under  a 
jnoral  necessity  of  acting  just  as  they  do  act.  "  The 
-way  of  man  is  not  in  himself;  it  is  not  in  man  that 
"Nvalketh,  to  direct  his  steps."  Since  men  are  the  crea- 
tures of  God,  they  are  necessarily  his  dependent  crea- 
tures, who  cannot  act  only  as  thej  are  acted  upon  by  a 
divine  controlling  induence.  For  any  to  assert,  that 
men  are,  in  any  respect,  independent,  is  virtually  to 
assert,  that  they  are  not  the  creatures  of  God.  Depend- 
ance  goes  into  the  very  idea  of  a  creature  ;  so  that 
to  say  a  creature  is  independent  of  his  Creator  is  a  con- 
tradiction m  t^rms.  It  is,  therefore,  universally  al- 
lowed, that  men  are,  in  some  measure,  dependent  upon 
God,  their  Maker.  But  many  deny  that  men  are, 
in  all  respects  and  altogether,  dependent  upon  God. 
This  however,  is  really  as  absurd  as  to  deny  that  men 
are,  in  any  measure  dependent  upon  him,  in  whom  they 
live  and  move  and  have  their  being. 

2.  If  God  has  made  men  just  such  creatures  as  they 
are  ;  then  they  know%  that  he  has  made  them  capable 
of  acting  freely  and  voluntarily  under  a  moral  necessi- 
ty. They  know  by  their  own  consciousness,  that  they 
act  freely  and  voluntarily  in  all  they  do,  in  the  view  of 
motives.  And  they  know,  by  reason,  that  they  aro 
dependent  upon  a  divine  influence,  to  make  them  act 
freely  and  voluntarily  in  the  view  of  motives  ;  and  that 
this  divine  influence  lays  them  under  a  moral  necessity 
of  acting  just  as  they  do  act.  But  yet  many,  contrary 
to  reason  and  common  sense,  insist  upon  it,  that  they 
cannot  act  freely  and  voluntarily,  if  they  act  under  the 
influence  of  moral  necessity.  This,  it  seems,  was 
Vaci  opinion  of  some  in  the  apostle's  day,  who  objected 
asrainst  the  doctrine  he  tau2:ht  concerning:  God's  soft- 
cning  and  hardening  the  hearts  of  whom  he  pleased. 
"  Thou  wilt  say  then  unto  me,  why  doth  he  yet  find 
fault  ?  For  who  hath  resisted  his  will  ?"  This  was 
as  much  as  to  sar,  if  we  are  always  under  the  influence 


SERMON  vr.  109 

of  God  in  all  our  actions  and  we  cannot  resist  and  over- 
tome  his  iniiiience,  then,  we  are  under  a  moral  neces- 
sity of  acting  just  as  we  do  in  all  cases  ;  and  if  this  be 
true,  then  vv^e  cannot  act  freely,  or  voiuntarily,  nor  do 
any  thing,  which  is  worthy  of  praise,  or  blame.  Why 
then  does  God  find  i\\uh  for  our  acting  under  his  influ- 
ence, which  he  know?^  we  cannot  resist,  or  control  ? 
This  objection  against  man's  free  agency,  placed  in  the 
strongest  light,  thr.  apostie  professes  to  answer  and 
remove.  But  in  answering  it,  he  does  not  pretend  to 
deny  the  premises,  but  only  the  consequence,  which  the 
objector  draws  from  them.  He  allows,  that  God  does 
influence  men  to  act  just  as  they  do  and  that  they  can- 
not resist,  or  overcome  his  influence,  which  lays  them 
under  a  necessity  of  acting  ;  and  yet  he  asserts,  that 
God  may  justly  find  fault  and  condemn  and  punish 
them,  if  they  act  wrong.  And  the  reason  he  assigns  is, 
that  they  are  the  creatures  of  God,  Vv^honi  he  has  made, 
though  not  independent,  which  was  impossible,  yet  ca- 
pable of  acting  freely  and  voluntarily  under  his  irresist- 
ible influence.  And  if  any  man  denies  this,  he  denies 
that  he  is  a  creature,  or  that  God  has  made  him  what 
he  is  and  what  he  knows  he  is,  a  free,  voluntary,  mor- 
al agent.  Hear  the  apostle  state  the  objection  and 
give  his  answer  in  his  own  words.  ''  The  scripture 
saith  unto  Pharaoh,  Even  for  this  same  purpose  have 
I  raided  thee  up,  that  I  might  shew  my  power  in  thee 
and  that  my  name  might  be  declared  throughout  all  the 
earth.  Therefore  hath  he  mercy  on  whom  he  will 
have  mercy  and  whom  he  will  he  hardeneth.  Thou 
will  say  then  unto  me,  why  doth  he  yet  find  fault  ?  For 
w^ho  hath  resisted  his  will  ?  Nay,  but,  O  man,  who 
art  thou,  that  rcpliest  against  God  ?  shnlJ  the  thing 
formed  say  unto  him  that  formed  it.  Why  hast  thou 
made  me  thus  ?  Hath  not  the  potter  power  over  the 
chj  of  the  same  lump  to  make  one  vessel  to  honor  and 
another  unto  dishonor?  What,  if  God,  willing  to 
shew  his  wrath  and  to  make  his  power  known,  endured 
with  much  long-suffering  the  vessels  of  wrath  fitted  to 
destruction  :  And  that  he  might  make  known  the  rich- 


110  ISERMON    VI. 

es  of  his  glory  on  tlie  vessels  of  mercy,  w4ilch  he  had 
afore  prepared  unto  glory?"  The  apostle  here  puts  it 
to  the  objector  to  answer  his  own  object!  n.  He  im- 
plicitly says  to  him,  "  You  grant,  that  God  does  have 
mercy  on  whom  he  will  have  mercy  and  whom  he  will 
he  hardeneth.  You  grant,  that  no  man  can  resist  his 
hardening  iniluence.  And  you  grant,  that  God  does 
find  fault  with  those,  who  disobey  his  will.  Now,  if 
there  be  any  difficulty  in  this  case,  it  belongs  to  you, 
rather  than  to  me,  to  remove  it.  I  have  only  taught 
facts  which  you  do  not  pretend  to  deny.  But  you 
draw  an  inference  from  the  facts  I  have  stated,  which 
jou  insinuate  is  an  insuperable  difficulty.  You  ask 
why  God  should  find  fault  with  men  for  any  thing  they 
do  under  his  irresistible  influence,  insinuating,  that  they 
cannot  act  freely  and  voluntarily  under  a  divine  irresist- 
ible influence.  But  this  inference  does  not  follow  from 
the  premises  granted,  but  is  contrary  to  two  plain  well 
know^n  facts.  One  fact  is,  that  God  has  made  m.en. 
The  other  fact  is,  that  he  has  made  them  capable  of 
acting  freely  and  voluntarily  under  his  irresistible  in- 
fluence. Their  accountability,  therefore,  arises  not 
from  their  being  made,  but  from  their  being  made 
■what  they  are  and  what  they  know^  they  are,  free,  ra- 
tional, voluntary,  moral  agents.  They  intuitively  know, 
that  they  are  worthy  of  praise,  or  blame,  for  all  their 
free  voluntary  actions,  though  God,  works  in  them 
both  to  will  and  to  do  of  his  good  pleasure.  To  deny, 
therefore,  that  they  are  not  worthy  of  praise,  or  blame, 
for  their  free,  voluntary  actions  under  a  divine  influ- 
ence, or  moral  necessity,  is  implicitly  to  deny  that  God 
has  made  them  and  made  them  what  they  know  they 
arc  and  what  they  know^  he  had  a  pow^er  and  right  to 
make  them  ;  that  is,  free,  voluntary,  moral,  accounta- 
ble agents.  This  is  extremely  unreasonable,  unscrip- 
tural  and  criminal. 

3.  If  men  have  no  right,  or  reason,  to  complain  of 
God,  for  making  them  what  they  are  and  what  he  was 
pleased  to  make  them  ;  then  they  have  no  reason  to 
complain,  that  he  determined  from  eternity  to  make 


SERMON    Vi.  Ill 

them  what  lie  has  made  them  and  what  he  will  make 
them,  through  every  period  of  their  existence.  Hs 
has  certainly  a  right  to  determine  before  hand  to  do 
that,  which  iie  has  a  right  to  do  afterwards.  As  he 
had  a  right  to  make  men  just  what  he  pleased  at  first, 
so  he  had  a  right  to  determine  to  make  them  what  he 
pleased  at  first.  And  as  he  had  a  right  to  make  them 
what  he  pleased,  as  long  as  they  shbukl  exist  ;  so  he 
had  a  right  to  determine  what  he  would  make  them 
forever.  As  he  had  a  right  to  make  Adam  what  ho 
was  before  he  sinned  and  when  he  sinned  ;  so  he  had 
a  right  to  determine  from  eternity,  to  make  him  what 
he  was  before  he  sinned  and  when  he  sinned. — 
And  he  had  the  same  right  to  determine  from  eternity, 
what  he  would  make  his  posterity,  when  they  come 
into  the  world,  while  they  live  in  the  world  and  as  long 
as  they  exist.  As  he  had  a  right  to  make  men  diiFerent 
from  one  another  in  respect  to  their  intellectual  facul- 
ties and  moral  qualities  ;  so  he  had  a  right  to  determine 
to  make  them  dififerent  from  one  another  through  the 
whole  period  of  their  existence.  Every  objection,  that 
can  be  made  against  the  eternal  purposes  of  God,  lies 
with  equal  weight  against  the  conduct  of  God  in  making 
men  what  he  does  make  tkern  and  what  he  has  an  orig- 
inal and  sovereign  right  to  make  them.  And  for  any 
one  to  object  against  God's  doing  what  he  has  an  inde- 
pendent right  to  do,  is  extremely  presumptuous  and 
inexcusable. 

4.  If  men  have  no  reason  to  com,plain  of  God  for 
making  them  what  they  know  they  are  ;  then  they  are 
all  by  nature  totally  depraved.  For  they  are  all  natu- 
rally disposed  to  complain,  that  God  has  made  them 
thus.  They  complain  of  this,  more  than  of  any  thing 
that  God  does  in  his  providence,  or  says  in  his  word. — 
Indeed,  all  their  objections  against  God  may  be  traced 
up  to  the  doctrine  of  man's  absolute  dependance  and 
free  agency.  Mankind  almost  universally  unite  in 
calling  this  an  unreasonable  and  absurd  doctrine, 
though  it  is  plainly  revealed  in  the  Bible  from  begin- 
ning to  end.     This  objection  arises  not  from  reason  or 


112  SERMON    VI. 

experience,  but  from  a  total  aversion  from  bein^  abso- 
lutely in  ihe  hands  of  God,  as  the  clay  is  in  the  hands  of 
the  potter.     They  would  all  fain  flee  out  of  his  hand. 
This  is  not  the  natural  difspoiition  of  one,  or  two,  or  a 
few  of  mankind,  but    the    natural    disposition   of  all. 
T{-;ey  are  all,  t-ierefore,    naturally,   enemies   to  God. 
They  either  say,  that  there  is  no  such  God  as  the  Bi- 
ble represents,  or  if  there  is,  they  inwardly  say,  that  he 
shall  not  reign  over  them.     The>y  are    displeased,  that 
he  has  made  them  as  he  has  and  that  he  has  made  them 
the  offspring  of /Idam,  and  caused  them  to  share  in  the 
natural  and  moral  evils  of  the  fail.     They  say  puen, 
that  they  had  rather  never  existed  than  to  exist  the  de- 
praved offspring  of  Adam,  who  ruined  them.     This  lan- 
guage &  feeling  demonstrate,  that  they  have  naturally  a 
carnal  mind,  which  is  enmity  against  God,  not  subject 
to  his  law,  neither  indeed  can  be.      It  is  the  spirit  of 
the  first  transgressor  and  the  greatest  enemy  to  God. 
5.   If  men  have  no  reason  to  complain  of  God,   for 
making  them  what  they  are,  then  whenever  they  seri- 
ously contend  with  him,  on    this  account,    they    will 
be  constrained   to    justify  God  and   condemn  them- 
selves.    Whenever  God  thoroughly  awakens    sinners 
to  attend  to  their  absolute  dependanceupon  him,  their 
hearts  never  fail  to  rise,  to  object,  to  murmur  and  com- 
plain.    But  thousands  have  been  convinced   of  the  ab- 
surdit}^  and  criminality  of  their  complaints.     And  God 
can  always  convince  them,  if  he   pleases.     For  they 
are  rational,  as   well  as  moral  agents  and    capable  of 
feeling  the  weight  and  authority  of  divine  truth.  When 
any  truth  is  clearly  and  fully  set  before  the  reason  and 
conscience  of  any  person,  it  is  impossible  for  him  to 
disbelieve  it,  whether  he  loves  or  hates   it.     His  con- 
viction of  truth  does  not  depend  merely  upon  his  heart. 
His  reason  and  conscience    may  be  convinced,    while 
his  heart  hates  the   conviction.     All  sinners  are  con- 
stantly liable  to  be  convinced,  that  all  their  complaints 
against  God,  for   making  and  governing  them  as   he 
does,  arc  groundless  and  criminal.     They  may  be  con- 
vinced to  day,  or  to-morrow  j  and   they  certainly  will 
be  sooner,  or  later. 


SERMON    VI.  113 

6.  If  it  be  true,  that  men  have  no  reason  to  com- 
plain of  God,  for  making  them  just  such  as  he  pleases, 
then  it  is  their  indispensable  duty  to  be  willing  to  be 
in  the  forming  hand  of  God  to  all  eternity.  And  they 
ought  never  to  feel,  nor  express  a  desire  to  get  out  of 
his  hand.  God's  absolute  sovereignty  calls  for  tlieir 
immediate  and  unconditional  suljmission.  And  let 
them  say,  or  do,  what  they  will,  they  will  remain  his 
enemies,  until  they  do  actually  and  cordially  submit 
themselves,  entirely  and  forever,  into  his  holy  and 
soverc  ign  hands. 

15 


SERMON  \  IL 

A  WAKITISTG  TO  YOUTH. 

EccLESiASTES,  XI.  9. — Rcjoice,  O  young  man, 
in  thy  youth  ;  and  let  thy  heaH  cheer  thee  in  the 
days  of  thy  youth  and  walk  in  the  ivays  of  thine 
heart  and  in  the  sight  of  thine  eyes  :  but  knoio 
thou,  that  for  all  these  things,  God  will  bring  thee 
into  judgment. 

Youths  have  often  been  compared  to  trees  in  their 
bloom  ;  but  like  beautiful  and  promising  blossoms,  they 
often  disappoint  the  hopes  they  inspire.  It  depends 
upon  the  principles  they  imbibe  and  the  courses  they 
pursue,  whetiier  they  shall,  or  shall  not,  be  blessings  to 
their  parents,  to  their  friends  and  to  their  fellow  crea- 
tures. Those,  who  have  lived  to  acquire  the  wisdom 
of  piety  and  experience,  have  always  felt  a  tender  so- 
licitude for  the  rising  generation  and  endeavored  ta 
guide  and  guard  them  in  their  young  and  inexperienced 
age.'  Solomon  possessed  all  the  wisdom,  which  piety 
and  experience  could  teach.  He  knew  what  it  was  to 
remember  his  Creator  in  the  days  of  his  youth  and  to 
pour  out  his  heart  before  him  in  prayer  and  praise. 
And  he  knew,  by  experience,  the  evil  and  folly  of 
walking  in  the  ways  of  his  heart  and  in  the  sight  of 
his  eyes  This  excited  in  his  breast  a  peculiar  con- 
cern for  those,  who  were  coming  upon  the  stage  of  life 
and  were  about  to  be  exposed  to  all  the  dangers  of  this 
smiling  and  ensnaring  world.  His  paternal  feelings 
for  the  safety  and  happiness  of  the  young,  he  expresses 
in  terms,  the  best  adapted  to  make  a  strong  and  deep 
impression  on  their  minds.  "Rejoice,  O  young  man, 
in  thy  youth  ;  and  let  thine  heart  cheer  thee  in  the  days 
of  thy  youth  and  walk  in  the  ways  of  thine  heart  and 


SERMON    VII.  115 

m  the  siqht  of  thine  eyes  :  but  know  thou,  that  for  all 
these  things,  God  will  bring  thee  into  judgment."  I 
propose  in  the  present  discourse, 

I.  To  give  the  true  import  of  this  serious  address  to 
youths  ;  and, 

II.  I  shall  endeavor  to  convince  thera  of  the  pro- 
priety of  it. 

I.  The  first  thing  to  be  considered,  is  the  true  im- 
port of  the  address  to  youth  in  the  text.  It  has  often 
been  understood  and  represented  in  a  sense  very  diiTe- 
rent  from  the  v\nse  man's  meaning.     For, 

1.  Some   suppose,  that  Solomon  means  to  express 
his  approbation  of  young  people,  in  pursuing  the  inno- 
cent recreations  and  amusements  of  life.     They  con- 
sider him  as  representing  religion,   as  not  onl)^    free 
from  austerity  and  gloominess,    but   as   productive  of 
the  purest  happiness  in  the  present,   as  well  as  in  the 
future  state.   And  it  must  be  allow^ed,  that  he  often  does 
paint  virtue  and  piety   in  this  amiable    and  beautiful 
form.     ''Her  ways  are  ways  of  pleasantness  and  all  her 
paths  are  peace.     Then  I  commended  mirth,  because 
a  man  hath  no  better  thing  under  the  sun,  than  to  eat 
and  to  drink  and  to  be  merry :  for  that  shall  abide  with 
him  of  his  labour  the  days  of  his  life,   which  God  giv- 
cth  him  under  the  sun.   Go  thy  W'ay,  cat  thy  bread  with 
joy  and  drink  thy  wine  with  a  merry  heart  :    for  God 
now  accepteth  thy  works."     The  truth  of  these  obser- 
vations has  been  experienced  by  those,  who  have  lived 
a  holy,  devout  and  heavenly  life.     They  have  found, 
that  the  enjoyments  of  religion  lay  the  best  foundation 
for  the  true  enjoyment  of  the  world.     The  good  man 
is  satisfied  of  himself  and  prepared  to  receive,  to  im- 
prove and  to  enjoy  every  temporal  blessing  in  the  best 
manner  possible.     But  yet, 

2,  This  does  not  appear  to  be  Solomon's  meaning  in 
the  text,  when  he  says,  "  Rejoice,  O  young  man,  in 
thy  youth  ;  and  let  thy  heart  cheer  thee  in  the  days 
of  thy  youth  and  walk  in  the  ways  of  thine  heart  and  in 
the  sight  of  thine  eyes."  We  can  hardly  suppose, 
that  he  here  addresses  a  pious  youth,  whose  heart  is 


IIG  SERMON    VII. 

right  with  God  and  who  loves  to  walk  in  the  \vays  of 
his  commandments  ;  but  the  very  terms  he  uses  denote, 
that  he  is  speaking  to  a  careless,  secure,   unsanctified 
youth,  who  has  no  fear  of  God  before  his  eyes.     x\nd 
surely  he  would  not  exhort  such  an  one  ''to  walk  in  the 
ways  of  his  heart  and  in  the  sight  of  his  eyes.'-      It  is, 
therefore,  beyond  a  doubt,    that  he  means  to  speak 
ironically  ;  and  to  convey  an  idea  directly  contrary  to 
■what  his  words  literally  express.     The   inspired   wri- 
ters often  use  this  mode  of  speaking  in  order  to  convey 
their  real  meaning  in  the  most  strong  and  pointed  man- 
ner.    Thus  God  said  of  Adam,  after  he  had  been  guil- 
ty of  the  folly  as  well  as  sin  of  disobedience,  "behold, 
the  man  is  become  as  one  of  us,  to  know  good   and 
evil."     And  Christ  said  to  the  obdurate  Jews,    *'  Pill 
ye  up  the  measure  of  3-our  fathers."    Instead  of  exhort- 
ing  young  people  to  gratify   their  corrupt    and  vain 
hearts,   Solomon  means  to  warn   them  against   every 
evil  and  false  way.     This  appears  from  what  he  imme- 
diately subjoins.     '*  But  know  thou,  that  for  all  these 
things,  God  will  bring  thee   into  judgment.     There- 
fore remove  sorrow  from  thy  heart  and  put  away  evil 
from  thy  (lesh  ;    for  childhood  and  youth    are  vanity. 
Remember  now  thy  Creator  in  the  days  of  thy  youth, 
while  tlie  evil  days  come  not,  nor  the  years  draw  nigh, 
when  thou  shalt  say,  I  have  no  pleasure  in  them."     It 
is  presun:ied,  that  every  one  will  now  admit,  that^Solo- 
mon  means  by  his  address  to  youth  in  the  text,    to  re- 
mind them  of  their  responsibility  to  God  for  all  their 
conduct  through  life  ;  and  to   fasten  on  their   minds  a 
strong  and  constant  sense  of  that  great  and  decisive 
day,  when  God  will  bring  every  work  into  judgment, 
with  every  secret  thing,  whether  it  be  good,  or  whether 
it  be  evil.     But  now  those,  who  are  in  the  morning  of 
life  may  be  ready  to  ask.  Why  should  the  wise   man 
give  us,  in  particular,  such  a  solemn  w-arning  to  live  &, 
act  under  a  realizing  view  of  the  great  and  last  day  ? 
Did  he  not  know,  that  such  a  view  of  future  and  eter- 
nal realities  would  disturb  our  peace   and  destroy  all 
our  pleasing  hopes  and  prospects  ?      Why  did  he  not 


SERMON  VII.  117 

make  tliis  address  to  the  aged,  who  have  ^one  tliroui^h 
the  busy  scenes  of  life  and  are  just  ready  to  appear  be- 
fore the  supreme  tribunal  of  their  final  Judge  ?  We 
do  not  see  the  propriety  of  his  solemn  address  to  us,  in 
particular.     Nov/,  as  \  proposed, 

II.  To  convince  you,  who  are  ready  to  think,  to 
feel  and  speak  in  this  manner,  of  the  propriety  of  the 
wise  man's  address  and  of  the  importance  of  your  liv- 
ing in  a  constant  preparation  for  your  future  and  final 
account.  I  will  suggest  the  following  things  to  your 
most  serious  consideration. 

1.  Please  to  reflect  upon  your  hearts,  which  you 
have  carried  about  with  you  and  which  you  have  found 
to  be  extremely  corrupt  and  sinful.  You  were  shapen 
jn  iniquity  and  conceived  in  sin.  You  came  into  the 
world,  with  hearts  deceitful  above  all  things  and  des- 
perately wicked.  Every  imagination  of  the  thoughts 
of  your  hearts  has  been  evil,  only  evil  continually.  ^  In 
you,  that  is  in  your  hearts,  there  has  dwelt  no  good 
thing.  And  your  hearts  have  not  only  been  full  of 
evil,  but  fully  set  in  you  to  do  evil.  Have  you  not 
found,  that  they  have  led  you  astray  in  a  thousand  in- 
stances ?  Have  they  not  led  you  to  be  ungrateful, 
undutiful  and  disobedient  to  your  parents  ?  Have 
they  not  led  you  to  hate  instruction  and  despise  re- 
proof ;  to  disobey  the  voice  of  your  teachers  and  dis- 
regard those,  wl}0  instructed  you  ?  Have  they  not  led 
you  to  speak  many  vain  and  idle  words,  if  not  to  take 
the  name  of  the  Lord  your  God  in  vain  ?  Have  they 
not  led  you  to  pursue  vain  amusements  and  sinful  di- 
versions ?  Have  they  not  led  you  to  neglect  reading 
the  Bible  and  pious  books  and  to  omit  secret  prayer 
and  private  and  public  worship  ?  Have  they  not  led 
you  to  profane  the  sabbath  and  to  run  into  almost  all 
evil  in  the  midst  of  the  congregation  and  assembly  ? 
Have  they  not  led  you  to  love  vain  conversation,  vain 
company  and  to  entice  others  to  follow  your  pernicious 
example  ?  Have  you  not  found  your  hearts  opposed  to 
God,  to  the  friends  of  God,  to  the  cause  of  God  and 
to  every  thing  serious,  sacred   and  divine  ?  Have  you 


lis  SERMON    VII. 

not  (elt  a  strong  disposition  to  put  far  away  the  evil 
day  and  to  banish,  as  much  as  possible,  all  serious 
thoughts  and  objects,  from  your  minds  ?  But  instead 
of  pushing  these  inquiries  any  further,  it  may  be  more 
pertinent  to  ask,  whither  will  such  corrupt  and  deprav- 
ed hearts  carry  you  ?  Can  you  conceive  of  any  safe- 
ty in  trustijig  in  such  hearts,  as  you  have  found  have  so 
often  betrayed,  deceived  and  well  nigh  ruined  you  ? 
Can  you  set  any  bounds  to  your  progress  in  sinning  ? 
Is  there  any  evil,  or  danger,  to  which  you  are  not  ex- 
posed ?  Is  there  not,  then,  a  great  propriety  in  the 
v/ise  man's  addressing  you  in  particular  ;  and  in  warn- 
ing 3^ou  not  to  walk  in  the  waj^s  of  jour  hearts,  which 
are  the  ways  to  certain  and  endless  ruin  ? 

2.  Consider  that  the  world,  in  which  you  live  and 
through  which  you  have  to  pass  to  5; our  long  home, 
is  every  way  calculated  to  corrupt  and  destroy 
you. 

In  the  first  place,  the  things  of  the  world  are  full  of 
poison  and  perfectly  suited  to  increase  and  draw  forth 
the  native  corruption  of  your  hearts.  Every  object, 
which  strikes  your  eye,  or  your  ear,  directly  tends  to 
affect  your  hearts  and  leave  a  bad  impression  there. — 
All  the  natural  goqd  and  evil  you  experience,  serves 
to  av.aken  some  sinful  and  selfish  affection.  All  the 
objects  around  you  are  armed  against  you  and  act  an 
vinfnenclly  part  tov/ards  you.  The  regular  succession 
cf  the  seasons,  the  sudden  and  unexpected  changes  of 
fortune,  the  riches,  the  honors  and  all  the  scenes  of 
prosperity,  vrhich  attract  your  desires  and  hopes,  as 
•well  as  all  the  evils  you  feel,  or  fear,  concur  to  rivet 
your  attention  and  attachment  to  some  vain  and  un- 
satisfactory object.  You  cannot  observe,  much  less 
mix  witii  the  passing  scenes  of  life,  without  being,  some 
'way  or  other,  affected  and  corrupted  by  them.  All 
the  visible  and  sensible  objects,  with  which  you  are  con- 
cerned and  connected,  have  a  direct  and  powerful  ten- 
dency to  blind  your  minds,  harden  your  hearts  and  un- 
fit vou  for  heaven. 


SERMON    VII.  119 

In  the  next  place,  worldly  employments,  as  well  as 
worldly  objects,  are  of  a  dangerous  and  ensnaring  na- 
ture to  your  hearts.  God  made  you  for  activity  and 
has  given  you  the  best  opportunities  in  this  world, 
to  exert  and  display  all  your  active  powers.  You 
ought  to  be  constantly  engaged  in  some  useful  employ- 
ment. But  whether  you  cultivate  the  earth,  or  sail 
the  ocean,  or  instruct  others,  or  whatever  business  you 
pursue,  your  appropriate  calling  will  engross  your  at- 
tention and  draw  3^our  hearts  to  some  selfish  interest. 
Any  worldly  business  will  tend  to  make  you  worldly 
minded  and  unfit  you  for  the  service  and  enjoyment  of 
God.  Every  business,  calling,  or  profession  has  its 
peculiar  evils  and  dangers  and  naturally  creates  some 
custom,  or  habit  unfavorable  to  the  concerns  of  the  soul, 
while  you  retain  your  native  depravity.  You  may  im- 
agine, that  if  you  avoid  the  more  public  and  busy  scenes 
of  life  and  seek  retirement,  you  shall  escape  the  dan- 
gers, to  which  you  see  so  many  exposed  ;  but  your 
fond  hope  may  involve  you  in  the  most  insensible  and 
consequently  in  the  most  fatal  evils  ;  and  that  very 
business,  which  you  expect  will  be  your  safety,  may  in . 
sensibly  prove  your  ruin. 

Besides,  you  are  in  no  less  danger  from  the  men  of 
the  world,  than  from  its  business  and  objects.  You 
are  rising  up  with  a  rising  generation,  with  whom  you 
must  live  and  with  whom  you  must  converse  and  with 
whom  you  must  be  more  or  less  intimately  connected," 
These  children  of  disobedience  will  wish  and  endeavor 
to  make  you  feel  and  act  like  themselves  ;  and  their 
weight  and  influence  will  be  next  to  irresistible.-- 
This  you  have  lived  long  enough  to  knov/  by  expe- 
rience. How  often  have  they  already  led  you  to  tiiink 
and  speak  and  act,  contrary  to  the  instructions  yo\i 
have  received,  the  resolutions  you  have  formed  and  the 
plain  dictates  of  your  reason  and  conscience  ?  If  you 
turn  to  your  right  hand  or  left,  if  you  associate  with 
these  or  those  of  your  age,  they  will  lie  in  wait  to  de- 
ceive and  destroy.  Idle,  vain  and  wicked  company  is 
one  of  the  most  fatal  snares  to  which  you  arc  exposed 


120  SERMON    VII. 

and  from  which  it  is  most  difficult  to  escape.  Old 
company  may  be  as  corrupting  as  the  young  and  some- 
times far  more  fatal.  Those  who  are  grown  grey  in 
folly,  vanity  and  dissipation  are  the  most  dangerous 
men  in  the  world,  to  those  youths,  who,  of  choice  or 
necessity,  associate  with  them.  This  world  lies  in 
wickedness  ;  and  you  cannot  escape  its  contaminating 
influence,  while  you  live  in  it  with  unholy  hearts.— 
Remember,  therefore,  your  Savior's  caution  ;  ''Be- 
ware of  men." 

Furthermore,  the  god  of  the  world  unites  with  the 
men  of  the  world  and  all  its  scenes  and  objects,  to  lead 
you  in  the  broad  road  to  ruin.  The  apostle  says,  "  If 
our  gospel  be  hid,  it  is  hid  to  them  that  are  lost  ;  in 
Tvhom  the  god  of  this  world  hath  blinded  the  minds  of 
them  that  beheve  not,  lest  the  light  of  the  glorious 
gospel  of  Christ,  who  is  the  image  of  God,  should 
shine  unto  them."  And  he  asserts,  that  "  the  prince 
of  the  power  of  the  air  is  the  spirit,  that  now  worketh 
in  the  children  of  disobedience."  While  your  hearts 
remain  unsanctilied,  Satan  has  an  uncontrolled  influ- 
ence over  you  and  employs  every  thing  in  the  world,  to 
blind  your  minds,  to  stupify  your  consciences  and 
alienate  your  hearts  from  God  and  divine  things. — 
He  is  a  subtle  and  malignant  enemy.  He  goes 
about  as  a  roaring  lion,  seeking  whom  he  may  de- 
vour. While  you  are  ignorant  of  his  devices,  he  has 
every  advantage  to  lead  you  captive  at  his  will.  Thus 
all  the  objects,  all  the  employments,  all  the  men 
and  the  god  of  this  world,  are  united  in  their  influence 
to  destroy  you.  You  are  constantly  surrounded  by 
powerful  spiritual  enemies  and  through  hosts  of  these 
you  are  passing  through  life.  Do  you  not  need  and 
ought  you  not  to  receive  the  admonition  in  the  text  ; 
and  all  other  friendly  admonitions  of  danger  ?  Can 
any  thought  be  more  proper  to  lie  continually  on  your 
minds,  than  your  constant  exposedness  to  live  and  die 
impenitent. 

3.  Bear  it  in  your  minds,  that  you  are  nownn  a  state 
of  trial  and  forming  your  characters  for  eternity.    God 


SERMON    VII.  121 

is  leading  you  through  the  snares  and  dangers  of  this 
world,  as  he  did  liis  people  in  the  wilderness,   to  know 
what   is  in  your  hearts  and  whether  you  will  ohey,  or 
disobey  his  commands.      He  knows   what  will  most 
sensibly  affect  every  individual  in  every  situation  of 
life.     He  may  try  you  with  health  of  body  and  vigor  of 
mind,  with  favour  of  friends  and  frowns   of  enemies, 
with  the  blessings   of  providence,  with  the  means  of 
grace  and  with  the  strivings  of  his  Spirit.      He  may 
place  3'ou  in  one   situation  and  then  in  another,  to  try 
your  feelings  under  very  different  circumstances. — • 
And  he  will  keep  his  eye  constantly  fixed  upon  you. 
He  will  watch  you  when   you  go  out  and  wiien  yoa 
come  in  ;  when  you  are  idle  and  w^hen  ycu  are  busy  ; 
when  you  rejoice  and  wdien  you  mourn  ;    when   you 
hope  and  when  you  fear  ;  when  3^ou  regard  and  when 
you  disregard  his  solemn  v/arnings  and  admonitions. 
So  that  you  will  live  and  move  under  the  constant  in- 
spection of  the  all  seeing  and  heart  searching  God,  who 
will  be  continually  exhibiting  before  you  new  and  va- 
rious objects,   on  purpose  to  try  your  hearts  and  pre- 
pare you  for  your  future  and  eternal  state.     And  can 
you  conceive  of  being  placed  in  a  more  serious,  critical 
and  trying  situation  ?     Though  you  are  thoughtless  of 
God,  he  will  not  be  thoughtless  of  you  ;    though  you 
would  have  nothing  to  do  with  God,  he  will  have  some- 
thing to  do  with  you  ;  and  though  you  wish  to  flee  out 
of  his  hand,  his  hand  will  hold  you.     He  knows  your 
down-sitting    and  up-rising     and    understands  your 
thoughts  afar  off.     He  compasses  your  path  and  sur- 
rounds you  with   his  presence,   every  day,    and  every 
where.     Do  you  not,  then,  need  to  be  reminded  re- 
peatedly of  your  trying  situation,  as  probationers  for 
eternity,  who  are  preparing  for  your  final  and  endless 
destination  ! 

4.  Remember  that  God  not  only  may,  but  must  call 
you  to  an  account  for  all  your  conduct  in  this  state  of 
trial.  He  has  formed  you  rational  and  immortal  crea- 
tures. He  has  made  you  capable  of  knowing  good  &. 
evil  and  of  feeling  your  moral  obligations  to  obey  all 

16 


122  SERMON   vir. 

the  intimations  ol  his  will  whether  Ly  the  voice  of  his^ 
word,  or  by  the  dictates  of  your  conscience.  And  i^ince 
he  has  indued  you  with  rational  and  moral  powers,  he 
cannot  consistently  leave  you  to  live  as  you  please  ;. 
but  is  bound,  by  his  moral  perfections,  to  call  you  to  an 
account  for  all  the  exercises  of  your  hearts  and  actions 
of  your  lives.  * 'Know  thou,  that  for  al)  these  things, 
God  will  bring  5'ou  into  judgment."  God  was  at  lib- 
erty whotlier  lo  give  j^ou  a  rational  and  immortal  exis- 
tence., or  not ;  but  we  cannot;  conceive,  that  he  is  at 
the  same  iilerty  to  call  you,  or  not  call  you  to  an  ac- 
count for  your  treatment  of  him  and  one  another  in 
this  w^orld.  It  is  just  as  certain,  therefore,  that  he  will 
bring  you  into  judgment,  as  that  he  has  brought  you 
into  existence.     And  now  consider  once  more, 

5.  Whether  your  hearts  can  endure,  or  your  hands 
be  strong  in  the  day,  that   God  shall  deal  with  you  ! 
When  he  calls  you  to  judgment,    he  will  bring  into 
view  all  that  you  have   said  and   thouglrc  and  done, 
which  was  contrary  to  his  holy  law.     l^e  vnW  let  no 
idle  word,  no  sinful  thought  pass  unnoticed.      He  will 
exhibit  your  whole  hearts  and  your  whole  lives  before 
the  view  of  the  whole  in telligerit  cieation.     And   is  it 
not  of  serious  iruportance,  tliat  you  should  be  prepared 
fir  this  solemn  scene  !     The  judgment,  which  God 
s.  all  pass,  will  be  final  and  watliout    appeal.      When 
Christ  says  to  the  righteous,  "Come,  ye  blessed  of  my 
Father,  inherit  the  kingdom  prepEU'ed  for  you  from  the 
foundation  of  the  world,  they  will  go  away   into  ever- 
lasting life."     And  when  he  shall  say  to  the  wicked, 
"Depart,  ye  cursed,    into  everlacting  fire  ;"   they  will 
immediately  sink  into  endless  perdition        In  the  view 
of  all  these  things,  which  have  been  exhibited  to  your 
most  serious  consideration,  must  you  not  see  &l  feel  the 
propriety  and  importance  of  the  solemn  address  made  to 
unthinking,   unholy,  unfeeling  youth  in  the  text  and  of 
the  solemn   v/arnings   and  admonitions    given  to  the 
young  through  the  whole  word  of  God?     If  solemn 
warnings  will  ever  do  you  any  good,  it  is  most  likely 
they  w^ill  do  you  good  in  the  morning  of  life.     If  they 


SERMON  VII,  125 

do  not  carry  conviction  to  your  consciences  now,  you 
have  great  reason  to  fear,  that  they  never  will.  The 
longer  you  resist  conviction,  the  more  hardened  you 
will  grow  and  the  more  you  will  be  prepared  to  be  de- 
stroyed ;  and  that  without  remedy, 

IMPROVEMENT. 

1.  If  there  be  a  propriety  in  the  solemn  and  pathetic 
address  to  youth  in  the  text ;  then  it  is  very  absurd  for 
any  to  think,  that  young  people,  in  particular,  may  he 
excused  for  postponing  and  neglecting  lo  prepare  for 
their  future  and  eternal  state.  This  they  are  disposed 
to  think  and  say.  They  claim  a  right  to  rejoice  in  their 
youth,  to  walk  in  the  ways  of  their  hearts  and  in  the  sight 
of  their  eyes  and  put  far  av\'ay  the  evil  day  of  death,  or 
old  age.  They  feel  and  say,  that  it  would  be  very  im- 
proper, indecent  and  unbecoming  in  them,  to  regard 
serious  and  divine  things  ;  and  the  vv^orid  would  des- 
pise them  for  it.  They  vainly  imagine,  that  they  have 
time  enough  before  them  to  prepare  for  death  and  eter- 
nity in  some  later  period  of  life.  1'hey  are  ready  to 
beheve  and  say,  that  the  aged,  tke  sick  and  dying 
ought  to  prepare  for  the  solemn  scenes  before  them.— 
They  would  think  it  very  absurd  ?nd  crimiriitl  for  a  dy- 
ing youth  not  to  pray  and  if  capable,  not  to  read  the 
Bible  and  if  he  had  opportunity,  not  (o  converse  about 
death  and  eternity-  They  do  think  it  is  very  absurd 
and  criminal  for  those,  whose  heads  are  covered  with 
gray  hairs  and  are  stooping  over  the  grave,  not  to  read 
and  pray  and  set  their  souls  in  order  for  that  vast  eter- 
nity, where  they  must  soon  he  tixt  in  never  ending  hap- 
piness, or  misery.  But  yet  they  excuse  themselves 
for  the  neglect  of  every  religious  duty  and  for  the  ar- 
dent pursuit  of  every  lying  vanit)-.  And  their  excuse 
is  accepted  by  one  anotlier,  by  the  world  in  general  and 
too  often  by  their  very  parents,  who  have  publicly  and 
solemnly  dedicated  them  to  God  and  boun:l  themselves 
to  bring  tliem  up  in  the  nurture  and  admonition  of  the 
Lord.     This  would  be  strange,  were  it  not  common  ; 


124  SERMOxV    VII. 

and  that  it  is  common  is  stranger  still.  Such  views  and 
feelings  are  contrary  to  the  voice  of  God  in  his  word. 
He  requires  young  people,  to  remember  their  Creator 
in  the  days  of  their  youth  and  commands  young  men  to 
be  sober  minded.  Such  views  and  feelings  are  contrary 
to  the  voice  of  God  in  his  providence.  He  sends  death 
to  the  young,  as  well  as  to  the  old.  And  such  views 
and  feelings  are  contrary  to  the  dictates  of  conscience 
in  both  the  old  and  young.  They  both  know,  that  it 
is  the  indispensable  duty  of  rational  Emd  immortal  crea- 
tures to  give  tiieir  hearts  and  lives  to  God,  as  soon  as 
they  are  capable  of  it.  There  are  in  reahty,  more  and 
weightier  reasons  for  youth  to  be  religious,  than  for  any 
other  persons.  While  they  neglect  religion,  they  run 
the  awful  risk  of  destroying,  not  only  their  own  souls, 
but  the  souls  of  others  and  of  doing  a  vast  deal  of  mis- 
chief in  the  world,  whether  they  are  finally  saved,  or 
lost. 

2.  If  there  be  a  propriety  in  the  solemn  and  pathetic 
address  to  youth  in  the  text ;  then  there  is  something 
very  beautiful  and  amiable  in  becoming  religious 
early  in  life.  Piety  adorns  all  persons  who  possess  it  ; 
but  it  shirjes  with  peculiar  lustre  in  youth,  because  it  more 
clearl}^  appears  to  be  the  effect  of  a  change  of  heart, 
than  of  a  change  of  circumstances.  Gay  youths  often 
become  more  sober,  circumspect  and  regular,  in  conse- 
quence of  age,  of  trials  and  even  of  ambition,  or  a  de- 
sire of  gaining  respectability  in  the  eyes  of  the  world, 
while  they  are  as  really  impenitent,  nnbelieving  and 
opposed  to  the  gospel,  as  ever  they  were.  But  when 
young  men  become  sober  minded  and  renounce  the  van- 
ities of  childhood  and  youth  and  unite  with  the  people 
of  God  in  practising  and  promoting  vital  piety,  they 
exhibit  a  shining  evidence  of  real,  unfeigned  religion 
and  of  a  pure  purpose  to  serve  God  and  their  genera- 
tion as  long  as  they  live.  They  resemble  young  Sam- 
uel, young  Josiah  and  the  young  Hedeemer,  who  went 
about  his  Father's  business  at  twelve  years  old. — 
Though  some,  who  ^vere  converted  late  in  life,  have 
been  eminently  pious  and  extensively  useful ;  yet  those, 


SERMON    VII.  125 

v4io  have  been  the  most  pious  and  most  useful  in  the 
world,  have  generally  become  pious  in  jouth.  Such 
certamly  have  the  most  time  and  best  opportunities  of 
doing  good  in  the  world.  How  useful  were  Abraham, 
Isaac  and  Jacob  ;  how  useful  were  Joseph  and  Mo- 
ses ;  how  useful  were  Jehoiada  and  Daniel  ?  These 
men  were  early  pious  and  long  and  extensively  useful  ; 
and  they  will  command  the  respect  and  veneration  of 
all  mankind  to  the  end  of  time.  Early  piety  is  so  far 
from  being  really  disreputable,  that  it  never  fails  to 
command  the  inward  respect  of  both  the  young  and  the 
old.  Early  piety  is  peculiarly  pleasing  to  God.  lie 
says,  "  I  love  them  that  love  me  ;  and  those,  that  seek 
me  early,  shall  find  me."  Accordingly,  as  far  as  our 
observation  extends,  we  find  that  God  much  oftener 
produces  piety  in  the  young,  than  in  the  old.  Though 
some  old  Manassehs  are  called  in  at  the  eleventh  hour; 
yet  the  instances  are  very  few,  in  comparison  with  the 
conversions  of  youths  and  others  in  the  early  stages  of 
life.  Youth  is  the  best  and  most  important  time  to  be- 
come religious.  It  is  the  best  time  for  themselves,  for 
God  and  for  the  world,  were  they  sure  of  life  and  of  a 
sound  conversion  in  the  hour  of  death.  But  they  have 
no  assurance  of  life,  nor  of  becoming  religious,  though 
life  should  be  prolonged  to  the  latest  period.  Those 
youths  and  those  only  have  acted  the  wisest  part,  who 
have  chosen  the  one  thing  needful,  devoted  themselves 
to  God  and  secured  his  everlasting  favour. 

3.  If  there  be  a  propriety  in  the  solemn  and  pathet- 
ic address  to  the  youth  in  the  text  ;  then  there  is  a  pe- 
culiar propriety  in  young  persons  remembering  the  Sab- 
bath-day and  keeping  it  holy.  The  Sabbath  was  made 
for  man  ;  and  is  a  precious  season  given  to  the  young 
as  well  as  the  old,  to  attend  to  the  great  concerns  of 
their  souls.  It  is  a  time  to  think,  to  read  and  to  pray 
in  secret  and  private,  as  well  as  in  public  But  young 
people  are  extremely  apt  to  neglect  and  even  abuse 
the  great  privilege  of  attending  public  worship  and 
hearing  the  gospel,  which  has  brought  life  and  immor- 
tality to  light,  opens  the  invisible  scenes  of  the  invisi- 


J20  SERMON    VII. 

ble  world  and  exhibits  the  restraining  motives  of  deaths 
judgment  and  ctcrnily.  The  gospel  assures  them,  that 
they  are  living  for  eternity  ;  that  their  souls  are  mi- 
mortal  ;  and  that  they  must  very  soon  be  ealled  into 
judgment  and  give  an  account  of  the  deeds  done  in  the 
body.  But  who  are  so  apt  to  neglect  and  abuse  the 
privileges  of  the  Sabbatb  as  they  are  ?  Who  are  so 
apt  to  absent  themselves  from  the  house  of  God  ? — 
Who  are  so  apt  to  attend  public  worship  with  levity  7 
Who  are  so  apt  to  resist  the  truth  and  to  despise  re- 
proof? Yet  none,  in  God's  view  stand  in  so  much 
need  of  instruction,  of  warning  and  of  reproof  as  they 
do.  He  has  commanded  parents  to  instruct  and  re- 
strain them  ;  and  he  has  commanded  his  ministers  to 
feed  the  lambs  of  his  flock,  it  is  to  be  greatly  lament- 
ed, that  parents  so  often  allow  their  children  to  neg- 
lect public  worship,  while  they  attend  it.  In  seasons 
the  most  difficult  to  attend  public  worship,  we  often 
fmd  the  seats  of  the  young  vacant,  v^^hile  the  seats  of 
the  aged  are  filled.  The  rising  generation  here  are 
most  criminally  negligent  in  attending  public  worship; 
and  far  more  criminal  still,  in  profaning  the  Sabbath  in 
every  way  in  which  it  can  be  profaned.  The  abuse  of 
the  Sabbath  is  the  most  soul-ruining  sin  of  Youth.  It 
has  brought  thousands  to  an  untimely  end.  ''-  Wo  unto 
you  thatlaugh  now  :  for  ye  shall  mourn  and  v/eep." 
Solomon  represents  a  self-ruined  and  self-condemned 
youth  as  saying  to  himself,  "Eow  have  I  hated  instruc- 
tion and  my  heart  despised  reproof ;  and  have  not 
obeyed  the  voice  of  my  teachers,  nor  inclined  mine 
ear  to  them  that  instructed  me  ;  I  was  almost  in  all 
evil  in  the  midst  of  the  congregation  and  assembly." 
Every  youth,  who  profanes  the  Sabbath,  rejects  the 
£j;ospei  and  despises  reproof,  is  in  danger  of  enduring 
jiuch  bitter  reflections  to  all  eternity. 

4<  If  it  be  proper  to  give  young  people  such  solemn 
warnings  and  admonitions  as  Solomon  does  in  the 
text  ;  then  it  must  be  extremely  improper  to  provide 
for  them  and  allow  them  in  vain  and  sinful  amusements. 
If  one  of  these  things  is  right,  then  the  other  is  wrong. 


SERMON   vir.  127. 

If  it  be  right  to  teacli  youth,  that  tlieir  hearts  are  to- 
tally depraved,  that  they  live  in  an  evil  and  dangerous 
"vvorld,  that  they  are  already  under  a  sentence  of  con- 
demnation and  the  Vv^rath  of  God  abideth  upon  thoni, 
that  they  are  exposed  every  day  to  sickness  and  death, 
that  death  v/iil  close  their  probationary  state  and  that 
after  death  is  the  judgment  ;  can  it  be  right  to  provide 
superb  theatres  and  elegant  ball  rooms,  at  a  great  ex- 
pense, for  their  entertainments  and  vain  amusements  ? 
All  parents  know,  that  if  one  of  these  things  is  right,  the 
other  must  be  v;rong.  And  i  presume  no  parents  can 
be  found,  wlio  do  both.  Those,  who  teach,  warn  and 
reprove  their  children,  to  make  them  sober-minded  ; 
never  provide  for  them,  nor  allow  them  in  vain  and 
dissipating  amusenients.  And  those  parents,  who  pro~ 
vide  for  and  allow  their  children  to  spend  their  time 
in  vanity  iMid  fashionable  amusements,  do  not  desire, 
nor  dare  to  incidcate  upon  them  the  vast  importance  of 
preparing  for  death,  judgment  and  eternity.  Let  m& 
now  seriously  ask  all  parents,  which  of  the  two  modes 
of  treating  children  is  right  7  Will  you  not  answer 
as  one,  it  is  right  to  instruct,  to  warn  and  admonish 
your  children  to  I'emember  their  Creator  in  the  days 
of  their  youth  and  to  abstain  from  all  lymg  vanities  ? 
If  you  say  and  believe  this,  can  you  conscientiously  al- 
low them  to  go  into  vain  company  and  join  in  their 
vain  and  dissipating  amusements  ?  You  must  be  call-- 
ed  to  an  account  for  your  conduct  towards  your  child- 
i-en,  as  well  as  they,  for  their  conduct  towards  their 
Creator.  Dare  you  do  that,  which  you  know  will 
tend  to  prevent,  rather  than  promote  the  piety  and  sal- 
vation of  your  children  ?  Think  for  a  moment,  how 
you  would  feel  to  see  one  of  your  children  in  the  bloom 
of  youth,  lying  on  a  death  bed,  expecting  every  day  to- 
be  called  into  judgment,  without  hope  ;  would  you  not 
bitterly  lament  your  negligence  in  preparing  him  for 
heaven?  If  you  would,  how  should  you  treat  your 
children  in  health  ?  This  is  no  imaginary  case.  It 
is  some  where  or  other  realized  almost  every  day.— 
1  am  not  preaching  terror.  I  am  only  preaching  truth 
and  such  truth  as  I  have  often  ju'eached. 


12S  SERMON    VII. 

5.  It  appears  in  the  view  of  this  subject ;  that  the 
death  of  youiig  people  is  a  very  solemn  and  interesting 
event  to  the  living,  whether  they  leave  the  world  pre- 
pared, or  unprepared.  Death  is  always  a  solemn  and 
interesting  event  to  the  dying,  let  it  come  how,  or 
when  it  will.  For  it  closes  their  state  of  probation, 
seals  up  their  account  for  the  great  day  and  transmits 
their  souls  to  their  long  home.  But  when  men  gradu- 
ally sink  into  the  grave  under  the  infirmities  and  weight 
of  old  age,  their  departure  out  of  the  world  is  generally 
little  noticed  and  less  regretted,  by  the  living.  They 
have  been  expecting  their  death  and  preparing  their 
minds  for  the  event.  It  gives  them  but  a  little  shock. 
They  feel  very  differently,  however,  when  the  young 
are  prematurely  called  out  of  the  world,  in  the  midst 
of  high  hopes  ond  promising  prospects.  They  feel 
both  for  the  dying  and  for  themselves.  When  the 
aged  are  languishing  under  the  decays  of  nature,  in- 
stead of  pitying,  we  congratulate  them,  in  the  prospect 
of  the  speedy  termination  of  all  their  pains  and  sorrov^^s. 
But  the  prospect  of  the  blasted  hopes  and  expectations 
of  the  languishing  and  dying  youths  extorts  pity  from 
every  breast.  To  leave  the  world,  just  as  they  have 
come  upon  the  stage  of  life,  looks  like  an  awful  disap- 
pointment to  themselves.  And  it  is  certainly  so  to 
others,  who  naturally  place  dependance  upon  the  lives 
and  usefulness  of  the  young. 

The  late  instance  of  mortality  in  this  place  is,  there- 
fore, in  every  respect,  a  very  solemn  and  instructive 
event  to  the  living.  A  youth's  going  to  the  dead  is 
like  a  youth's  coming  from  the  dead,  to  warn  the  living 
to  prepare  for  eternity.  Whether  the  deceased  was 
prepared,  or  unprepared,  to  leave  the  world,  we  have 
no  right  to  decide.  This  instance  of  early  death  ad- 
monishes the  aged  of  their  obligations  of  gratitude  for 
prolonging  their  lives  in  this  dying  world.  They  might 
have  been  cut  down  as  early  in  life  ;  and  it  has  been 
owing  to  the  distinguishing  mercy  of  God,  that  they 
have  been  preserved  alive,  amidst  ten  thousand  dan- 
gers and  accidents  and  allowed   so  much  time  and  so 


SERMON    VII.  12[} 

many  opportunities  and  advantages  of  doing  and  get- 
ting good  and  of  preparing  for  a  blessed  immortality 
beyond  the  grave.  God  has  done  much  more  for  thijm, 
than  he  did  for  tlie  poor  youth,  that  has  gone  the  way 
of  all  the  earth.  And  he  expects  that  they  should  be 
more  ripened  for  a  later  and  more  joyful  departure  out 
of  the  world.  The  death  of  this  youth  speaks  directly 
and  solemnly  to  those,  who  are  greatly  disappointed 
and  sorely  bereaved,  by  her  premature  decease.  Their 
minds  have  been  painfully  agitated  by  alternate  hopes 
and  fears,  while  they  saw  her  languishing  from  month  to 
month,  from  week  to  week  and  from  day  to  day,  till 
she  died.  Their  expectations  are  now  completely 
blasted  and  what  the}"  feared,  is  come  upon  them.— 
She  is  taken  and  they  are  left ;  and  they  are  left,  to  pre- 
pare to  follow  her,  who  v/ill  never  return  to  them. — 
Their  tlery  trial  now  speaks  louder  than  words  and  im- 
periously calls  upon  them  to  be  still  and  know,  that  the 
J  udge  of  all  the  earth  has  done  right.  They  ought  not 
to  forget,  nor  despise  the  chastening  of  the  Lord  :  but 
they  ought  cheerfully  to  submit  to  his  corrections, 
which  though  grevious,  may  eventually  afford  them 
just  cause  of  gratitude  and  praise.  The  death  of 
youths  has  often  been  blest  for  the  eternal  benefit  of 
the  living.  The  mourners,  on  this  occasion,  are  un- 
derpeculiar  obligation  to  hear  the  rod  and  him,  who  has 
appointed  it.  God  has  thrown  them  into  the  furnace 
of  affliction,  which  must  have  its  effect  and  a  lasting 
effect,  whether  they  are  sensible  of  it,  or  not.  But  it 
is  to  be  hoped,  that  the  youth,  most  deeply  interested 
and  affected,  will  from  this  day  forward,  remember 
his  Creator.  And  what  I  say  to  him,  I  say  to  all  the 
youth  in  this  place.  The  last  year,  God  took  the  aged 
and  spared  the  youth  ;  and  he  is  still  sparing  them. 
But  what  has  been  the  consequence  of  God's  long 
suffering  and  patience  tow^ards  you  ?  Has  it  melted 
your  hearts  into  gratitude  and  godly  sorrow  for  the 
abuse  of  his  mercy  ?  Has  it  not  rather  stupified  the 
hearts  of  all  and  seared  the  consciences  of  many?  Has 
childhood  and  youth  ever  produced  more  vanity  than 

17 


130  SERMON    VII. 

here,  for  years  past  ?  Have  any  children  and  youth, 
any  whert^,  become  more  stupid,  hardened,  profane  &, 
obstinaie  la  wickedness,  than  those,  who  are  now  be- 
fore me  and  who  have  often  heard  my  v/arning  voice  ? 
How  much  soever  I  may  have  failed  in  the  discharge 
of  my  ministerial  office  for  forty  six  years.  I  have  not 
designedly  been  negligent,  in  warning,  admonishing  &. 
reproving  children  and  youth,  as  occasions  have  occur- 
red. I  have  been  so  uniform  and  constant  in  this  part 
of  my  duty,  that  bolh  the  young  and  the  old  have  often 
anticipated  reproofs  and  taken  pains,  either  not  to  hear 
them,  or  resist  tiiem.  And  though  they  have  so  often 
and  so  long  resisted  ;  yet  1  do  not  regret  the  exertions 
I  have  made  to  awaken  and  convince  and  convert  and 
restrain  the  children  and  youtii.  But  whether  I  have 
met  with  the  concurrence  of  others  in  my  exertions,  so 
much  as  ought  to  have  been  afforded,  I  leave  to  the 
serious  consideration  and  reflection  of  professing  pa- 
rents and  professing  Christians,  and  every  one,  who 
regards  the  temporal  and  eternal  good  of  the  rising 
gt  aeration.  But  is  there  no  hope  ?  Most  certainly 
there  is.  1  can  remember  the  rime,  when  some  of  the 
best  Christians,  now  before  me,  were  vain  and  thought- 
less youth.  God  arrested  them  in  their  career, 
changed  their  hearts,  compelled  them  to  come  in  and 
unite  m  building  up  his  cause.  The  present  children 
and  youth  are  not  beyond  his  reach.  The  voice  from 
the  dead  and  from  the  living,  this  day,  may  do  what  has 
not  been  done  for  years  past.  Though  there  is  much 
ground  to  despair  of  veteran  sinners,  there  is  still 
ground  to  hope,  God  will  raise  up  from  the  children  &, 
youth  a  generation  to  serve  him,  when  we,  who  are 
aged,  are  laid  in  the  dust. 


SERMON  Vlir. 

DEATH  ISJT  THE  MIDS=r  OP  LIPB. 

Psalm,  cii.  24 — I  said.  O  my  God,  take  me 
not  away  in  the  midst  of  my  days. 

It  is  uncertain  when  David  presented  this  petition 
to  his  Creator  and  preserver  ;  but  it  is  natural  to  sup- 
pose, that  it  was  at  a  time,  when  he  viewed  himself  ap- 
parently exposed  to  the  stroke  of  death.  It  seems  by 
what  he  said  just  before  he  made  this  request,  that  he 
was  in  a  low  imd  languishing  state  of  health  and  ap- 
prehended that  he  was  gradually  drawing  near  to  the 
grave.  He  felt  that  his  strength  was  weakened  and 
therefore  expected  his  life  would  be  shortened  ;  and  un- 
der this  impression,  he  prayed  that  God  w^ould  not 
take  him  away  in  the  m^Jst  of  his  days.  Though  he 
was  a  good  man  and  habitually  prepared  to  leave  the 
"world  ;  yet  he  seems  to  have  been  reluctant  to  dying  in 
the  meridian  of  life.  And  who  is  there  nov>^  in  the 
midst  of  his  days,  that  feels  no  reluctance  to  going  the 
way  of  all  the  earth  ?  Neither  the  young,  nor  the  old, 
whether  in  a  i^tate  of  nature,  or  of  grace,  are  generally 
so  unwilling  to  go  oHfrom  the  stage  of  life,  as  those, 
who  are  in  the  midst  of  their  days.  If  those,  in  the 
declineof  life,  were  to  look  back  and  compare  their 
past  and  present  feelings  upon  this  subject,  they  would 
undoubtedly  find,  that  they  never  had  so  strong  an  at- 
tachment to  life,  as  when  they  were  in  their  own  view 
in  the  midst  of  their  days.  Since  that  period,  many 
things  have  occurred  to  wean  them  from  the  world,— 
But  though  mankind  are  so  reluctant  to  being  taken 
away  in  the  midst  of  their  days  ;  yet  this  reluctance  is 
no  security  against  the  stroke  of  death,  even  in  that  stage 


132 


SERMON    VIII. 


of  life.  David  knew,  that  God  had  a  ri^ht  to  cut  short 
his  hfe  and  take  him  away  from  all  his  fond  hopes  and 
expectations  and  prospects,  in  the  midst  of  his  days.— 
This  right  God  sometimes  exercises  ;  for  what  Job 
says  is  often  verified.  ''  One  dieth  in  his  full  strength, 
being  wholly  at  ease  and  quiet.  His  breasts  are  full  of 
milk  and  his  bones  are  moistened  with  marrow." 
It  is,  therefore,  a  plain  truth  and  Avorthy  of  our  serious 
consideration, 

That  God  does  take  away  some  in  the  midst  of  their 
days,  though  they  are  then  the  most  unwilling  to  die. 
I  shall, 

I.  Show  that  those,  who  are  in  the  midst  of  their 
days,  are  generally  the  most  unwilling  to  die  ;  And, 

II.  Show  that  nevertheless,  God  does  take  away 
some  in  the  midst  of  their  days,  as  well  as  in  any  other 
period  of  life. 

I.  I  am  to  show,  that  those  who  are  in  the  midst 
of  their  days,  are  generally  the  most  unwilling  to  die. 

It  is  not  necessary  to  say,  very  exactly,  who  are  in 
the  midst  of  their  days.  Estimating  the  period  of  hu- 
man life  at  threescore  years  and  ten,  w^e  may  consider 
all  those  in  the  meridian  of  )ife,  whose  age  is  between 
thirty  and  fifty  years.  In  these  twenty  years,  mankind 
are  generally  the  most  capable  of  acting  their  various 
parts  on  the  stage  of  life.  And  it  is  in  this  period, 
that  they  are  generally  the  most  attached  to  living  and 
the  most  averse  from  dying.  Generally,  I  say,  be- 
cause there  may  be  exceptions  to  this  opinion.  There 
are  so  many  changes  in  the  outward  and  inward  state 
of  mankind,  that  some  in  the  earlier  and  some  in 
the  later  period  of  life,  may  be  the  most  unwilling  to  die. 
These  things  being  premised,   I  proceed  to  observe, 

1.  That  those,  in  the  midst  of  their  days,  have  the 
strongest  expectations  of  living.  They  have  been  in 
dcatlis  oft.  They  have  been  sensible  of  the  danger  of 
losing  their  lives,  ever  since  they  can  remember  ;  but 
yet  have  always  escaped  the  arrow  of  death.  They 
have  often  been  visibly  exposed  to  accidents  ;  but  have 
always  escaped  those,  that  are  fatal.     They  have  of- 


SERMON    VIII.  133 

ten  been  sick  and  sometiuies  clangerously  so  ;  hut  have 
always  happily  recovered.  Ail  ihese  recoveries  from 
sickness  and  escapes  from  danger  have  had  a  natural 
tendency  to  create  hopes  and  expectations  of  living  and 
still  escaping  future  dangers  and  diseases.  Whether 
their  bodily  constitution  be  slender,  or  robust,  they 
place  more  dependance  upon  it,  in  the  meridian,  than 
in  any  other  period  of  life.  They  have  known  by  ex- 
perience, that  they  have  outlived  many  who  were  young- 
er and  stronger  and  perhaps,  in  many  respects,  more 
likely  to  live,  than  they.  And  when  they  look  around 
them,  they  find,  that  much  the  largest  e^ass  of  the  liv- 
ing are  like  themselves,  in  the  meridian  of  life.  All 
'these  circumstances  are  familiar  to  them  ;  and  they  can 
•easily  and  almost  imperceptibly  put  them  together,  in 
oi'der  to  strengthen  and  confirm  ilieir  ardent  and  pleas- 
ing hopes  of  living.  They  are  not  alarmed,  hke  the 
aged,  at  the  shortness  of  life  ;  nor  like  the  young,  at 
desolating  judgments  and  contagious  diseases.  ]\o  fa- 
tal disorders,  or  accidents,  or  calamities,  which  fall  up- 
on those  around  them,  destroy,  but  rather  corroborate 
their  hopes  of  long  life.  Now  this  fond  hope  of  liv- 
ing naturally  creates  an  aversion  to  dying.  Those, 
:ivho  have  the  highest  hopes  and  expectations  of  living, 
have  the  greatest  reluctance  to  leaving  the  world,  in 
which  they  wish  to  live.  Whatever  the  hope  of  the 
living  be  founded  upon,  whether  the  prospect  of  getting 
or  of  doing  good,  that  hope  must  render  death  a  dread- 
ed event.  And  since  those,  in  the  morning  and  meridi- 
an of  life,  commonly  and  habitually  cherish  the  most 
sensible  hopes  of  living,  they  are,  generally,  of  all  per- 
sons, the  most  unwilling  to  bury  their  earthly  prospects 
Din  the  grave. 

2.  Those,  in  the  midst  of  their  days,  often  wish  t® 
do  a  great  deal  more  good  in  the  world  before  they  die. 
This  w  as  undoubtedly  the  desire  and  design  of  David, 
Ashe  had  defeated  the  army  of  the  Philistines  and  put 
an  end  to  a  dangerous  w^ar,  while  he  was  but  a  strip- 
ling ;  so  he  still  desired  to  serve  God  and  his  genera 
tion  much  longer  in  this  w^orld.     He  was  now  seated 


134  SERMON    VIII. 

on  the  throne  of  Israel  and  had  an  opportunity,  if  his 
life  were  spared,  to  promote  the  best  interests  of  a  large 
kingdom.  This  made  him  deprecate,  J  ike  Hezekiah, 
the  cutting  oiFof  his  life  in  the  midst  of  his  days.  Paul 
was  in  a  strait  betwixt  two,  having  a  desire  both  to 
live  and  to  die.  If  he  had  had  only  a  desire  to  die,  he 
\vould  not  have  been  in  any  strait  betwixt  two.  But 
he  had  a  desire  to  live,  as  well  as  to  die  ;  and  his  de- 
sire to  live  arose  entirely  from  his  desire  to  do  «iore 
good.  This  desire  to  do  good  arises  to  the  highest  de- 
gree of  ardor  and  vigor  in  the  breasts  of  good  men,  in 
the  midst  of  their  days,  when  they  have  the  most  clear, 
just  and  extensive  view  of  things  and  feel  the  most  ca- 
pable of  promoting  the  glory  of  God  and  the  good  of 
mankind.  And  the  desire  of  doing  good  creates  a  de- 
sire of  hving  and  a  reluctance  to  dying  ail  early  and 
premature  death-  Some  pious  persons,  in  the  decline  of 
life,  express  a  willingness  to  die,  because  they  have,  in 
their  own  apprehension,  if  not  in  the  view  of  others^ 
nearly  or  wholly  outlived  their  usefulness.  And  when 
this  is  the  case, it  is  a  good  reason,  why  they  should 
1)6  more  willing  to  be  dismissed  from  the  cares,  the 
labours  and  burdens  of  life  and  have  hberty  to  rest  in 
their  graves.  While  on  the  other  hand,  pious  young 
men  are  in  a  measure  unconscious  of  their  abilities  to 
<io  good,  when  they  shall  arrive  at  the  meridian  of  life. 
They  have  neither  tried  their  abilities,  nor  extended 
their  views,  nor  raised  their  expectations  of  doing 
mucli  good  in  the  world  ;  and  therefore  can  be  more 
f^asily  reconciled  to  being  taken  away,  while  they  h?ive 
liardly  begun  to  be  extensively  useful.  But  while 
the  pious  and  benevolent  are  in  the  midst  of  their  d?.ys 
vnd  usefulness,  their  feelings  are  diiTerent  in  respect  to 
dying.  The  prospect  of  living  and  their  desire  of  do- 
ing more  good  to  their  fellow  men,  make  Ihcm  more 
unwilhng  to  be  taken  away  in  the  midst  of  their  days. 
Nature  and  grace  unite  in  giving  them  a  peculiar  re- 
luctance to  going  off  the  stage  of  action,  before  they 
have  gratified  their  benevolent  feelings. 


SERMON   Tin.  135 

S.  Those,  in  the  meridian  of  life,  very  often  wish, 
not  oiily  to  do  more  good,  but  to  get  more  good  in  the 
vv^orld  before  they  die.  Mankind  generally  have  the 
most  promising  prospects  of  worldly  prosperity  in  the 
midst  of  their  days.  When  we  read  the  history  of 
both  the  good  and  bad  kings  of  Israel,  we  lind  them 
at  the  zenith  of  their  earthly  glory  in  the  middle  of 
their  lives.  This  was  the  case  of  l3avid  and  Solomon, 
the  morning  and  evening  of  whose  lives  were  dark  and 
gloomy.  This  was  the  case  of  Pompey,  Ca3sar,  Cic- 
ero and  most  of  the  illustrious  Romans.  And  this  is 
commonly  the  case  of  men  in  all  ranks  and  stations  in 
life.  Few  arrive  to  the  height  of  their  prosperity,  till 
they  have  reached  the  best  part  of  their  days-  So  long 
as  men  are  rising  in  wealth,  in  reputation  and  power^ 
their  prospects  are  brightening  and  their  desires  of  life 
are  increasing  ;  and  these  prospects  often  continue  un- 
til the  decline  of  life  ;  but  seldom  any  longer.  It  is, 
therefore,  in  this  fascinating  season,  they  most  sensibly 
dread  the  approach  of  death,  which  must  necessarily 
lay  all  their  promising  hopes  and  prospects  in  the  dust. 
Very  few  experimentally  learn  the  vanity  of  the  world, 
until  it  has  painfully  disappointed  them.  It  is  in  the 
midst  of  their  days  and  at  the  height  of  their  prosperity^ 
that  they  are  disposed  to  form  the  most  unjust  estimate 
of  earthly  happiness  ;  and  of  course,  it  is  then  they 
feel  the  greatest  reluctance  to  being  deprived  of  it,  by 
the  stroke  of  death.  This  is  one  reason  why  those, 
in  the  midst  of  their  days,  are  the  most  unwilling  to  die. 

4.  Those,  in  the  meridian  of  life,  are  the  most  inti- 
mately and  extensively  connected  with  their  fellow^ 
men.  These  connections  are  the  principal  source  of 
human  happiness  in  the  present  life  ;  and  render  it  the 
most  pleasant  and  agreeable.  The  circle  of  friends, 
relatives  and  acquaintance  commonly  expands  wider 
and  wider  until  mankind  arrive  at  the  meridian  of 
life  ;  and  then  they  diminish,  till  the  aged  are  left  al- 
most alone  in  the  midst  of  a  new  world  of  strangers. — 
There  is  nothing,  perhaps,  in  the  present  state,  which 
so  sensibly  endears  life  and  so  strongly  draws   the  af- 


13G  SERMON    VIII. 

fections  to  it,  as  the  tender  ties,  which  unite  the  hearts 
and  interests  of  individuals  to  each  other.  These  ten- 
der ties  are  often  broken  one  after  another,  before  the 
aged  are  taken  away,  which  frequently  renders  death 
more  desirable  tlian  life.  But  the  case  is  far  other- 
wise with  tliose,  who  are  in  the  midst  of  their  days.— 
They  are  frequently  surrounded  by  rising  and  numer- 
ous families,  connected  with  a  large  circle  of  warm  and 
aifectionate  friends  and  deeply  interested  in  the  affairs 
and  concerns  of  life.  It  is  in  this  period,  that  the  views 
of  men  are  enlarged,  their  relative  duties  are  increas- 
ed and  their  public  influence  widely  extended.  The 
cares  not  only  of  a  family,  but  of  a  smaller  or  larger 
community,  are  devolved  upon  them  ;  and  they  feel 
deeply  interested  in  the  prosperity  of  both  church  and 
state.  These  circumstances,  which  seem  more  pecul- 
iar to  those  in  the  midst  of  lite,  all  conspire  to  create  a 
reluctance  to  leaving  their  friends  and  connections, 
whose  welfare  lies  so  near  their  hearts.  How  often  do 
these  considerations  cause  pious  parents,  dutiful  chil- 
dren, affectionate  friends,  faithful  ministers  and  useful 
men,  to  regret  being  taken  away  in  the  midst  of  their 
days  and  separated  from  those,  whom  they  hold  most 
dear  and  valuable  in  life  ! 

5.  Those,  in  the  meridian  of  life,  are  often  very  un- 
willing to  leave  the  world,  because  they  have  not  ac- 
complished the  designs  they  have  formed,  nor  ob- 
tained the  purposes,  which  they  have  long  pursued. 
The  young  form  very  few  important  designs  ;  and  the 
aged  have  nearly  accomplished  theirs.  In  the  decline 
of  life  men  commonly  lose  their  enterprising  spirit  and 
endeavor  to  draw  all  their  purposes  into  a  narrower 
compass  &.  rest  satisfied  with  their  present  attainments. 
But  those,  in  the  prime  and  vigor  of  their  days,  expand 
their  desires  like  the  waves  of  the  sea  and  exert  all  their 
mental  powers  to  lay  new  plans,  to  obtain  new  objects 
and  to  put  forth  new  exertions  to  accomplish  their 
wishes.  They  look  a  great  way  forward  and  form  de- 
signs, which  must  take  years  to  carry  into  effect.  Their 
hearts  are  bound  up  in  their  darling  designs  and   pur- 


SERMON  VIII.  137 

suits.  They  ardently  desire  to  live  to  accomplish  their 
purposes,  which  must  be  entirely  defeated,  if  death 
should  arrest  them  in  their  course.  This  Job  lament- 
ed in  the  days  of  his  bereavement  and  distress.  He 
said,  "My  days  are  past,  my  purposes  are  broken  off, 
even  the  thoughts  of  my  heart."  How  many  have  h^t 
their  farms  uncultivated,  their  houses  unfinished,  their 
merchandize  involved,  their  literary  works  uncomplet- 
ed and  their  families  and  friends  unprovided  for,  by  be- 
ing called  away  in  the  midst  of  their  days.  Death,  in 
such  instances,  fall  upon  men  in  an  evil  time.  And 
where  do  w^e  find  any  in  this  stage  of  life,  who  are  not 
engaged  in  some  worldly  design  or  pursuit  ;  and  who 
would  not  feel  reluctant  to  leave  their  designs  unaccom- 
plished and  the  objects  of  their  pursuit  unattained  I— 
The  middle-aged  are  generally  too  busy  to  be  willing 
to  die  and  too  much  attached  to  the  world  to  be  willing 
to  leave  it.     Besides, 

6.  Those,  in  the  midst  of  their  days,  are  jtiore  un- 
willing to  die  than  others,  because  they  are  more  unfit. 
This  is  commonly  the  case,  whether  they  are  saints  or 
sinners.     When  saints  are  the  most   involved  in   the 
cares  and  concerns  of  the  w^orld,  they  are  then  the  most 
unfit  to  leave  it  and  generally  feel  so.     They  find  that 
they  have  not  set  their  souls  and  houses  in  erder,  so 
as  to  be  practically  prepared  to  leave  this,  for  another 
world.     It  is  generally,  in  the  midst  of  their  days,  that 
good  men  sensibly  and  visibly   decline   in  religion.— 
When  they  are  young  they  are  all  awake  and  alive  to 
divine  things  ;  but  the  cares  and  love  of  the  world,  as 
they  advance  towards  the  meridian  of  life,  very  often 
cool  their  religious  fervor,  damp  their  religious  hopes, 
weaken  their  religious  exertions  and  diminish  their  re- 
ligious enjoyments.     They  feel  a  greater   attachment 
to  temporal  and  a  less  attachment    to  spiritual  and  di- 
vine objects.    They  are  more  unfit  and  more  unwilling 
to  die,  than  they  were  in  their  earlier  days.      And   in 
respect  to  sinners,  they  find  their  worldly  views  and  af- 
fections grow  stronger  and  stronger,  as  they  approach 
nearer  to  the  meridian  of  life.     The  careless   become 
18 


138  SERMON   viir. 

careful,  the  idle  becDms    industrious,   ths  iadustrious 
become  more  and  more  laborious  and  the  enterprisini^ 
become  more  ardent  and  indefiitigable  in  their  worldly 
pursuits.     Their  hearts  become  more  and  more  glued 
to  the  world.     We  iind,  that  the  meridian  of  life  is  of- 
ten very  diiTerent  from  the   beginning   and  close  of  it, 
both  in   good  and  bad   men.     Cliristians   frequently 
brighten  up  in  the  decline  of  life,  who  had  been  cold 
and  lifeless  in  the  days  of  their  vigor  and   prosperity. 
And  on  the  other  side,  those,  who  had  been  stupid  sin- 
ners in  their  early  days,  sometimes  become  more  seri- 
ous and  disposed  to  think  about  death  and  eternity  in 
the  decline  of  life.    But  while  saints  or  sinners  are  in 
the  midst  of  their  days  and  borne  forward  by  the  wind, 
and  tide   of  prosperity?,  they  are  generally  indisposed  to 
think  much  about  death  and  still   more    averse  from 
meeting  it.     Thus  there  are  many  things,  which  serve 
to  make  those,  in  the  midst  of  their  days,  more  unwil- 
ling than  others  to  die.     Yet, 

II.  God  does  take  away  some  in  this  period  of  life. 
It  is  true,  indeed,  he  more  seldom  takes  away  the  mid- 
die-aged,  than  either  those,  who  have  not  reached,  or 
those,  who  have  passed  the  meridian  of  life.  Much' 
the  largest  portion  of  the  human  race  die  before  they 
have  arrived  to  thirty  years  of  age  and  the  next  larg- 
est portion  die  after  they  have  arrived  to  tifty.  And 
between  these  two  periods,  the  smallest  number  of  man- 
kind go  ofl*  the  stage  of  action  and'retuni  to  dust.  ThiS' 
may  be  owing  to  both  natural  and  moral  causes.  In 
the  meridian  of  life,  as  we  have  observed,  the  bodily 
constitution  is  generally  the  most  firm  and  robust  and 
least  exposed  to  fatal  accidents  and  disorders.  The 
moral  cause  may  be,  that  God  has  the  most  occa- 
sion for  thC'  exertion  of  mankind,  while  they  are  in  the 
vigor  of  their  mental  and  corporeal  powers  and  facul- 
ties. He  employs  human  agents  in  carrying  on  most 
of  his  providential  designs.  He  has  occasion  for  strong' 
men,  bold  men,  wise  men  and  enterprising  men  to  car- 
ry into  execution  his  wise  and  holy  purposes.  And  for 
this  reason  among  others,  he   preserves  such  men  ia 


SERMON    VITI.  Kd 

particular  from  the  stroke  of  death,  until  they  liave  done 
the  work,  which  he  has  for  them  to  do,  in  the  present 
=state  of  the  world.  And  sometimes  their  very  reluc- 
tance to  dying  may  he  a  motive,  w^th  a  merciful  God, 
to  spare  their  lives  and  allow  them  a  longer  space  of 
tria).  It  seems  that  David's  desire  and  prayer  in  the 
text  was  heard  and  answered.  So  was  that  of  Heze- 
kiah  in  a  similar  case,  lie,  who  regards  the  young 
ravens,  when  they  <:ry,  may  regard  the  cries  of  both  his 
friends  and  enemies,  when  they  plead  for  sparing  mer- 
<5y.  But  still  God  does  take  away  some,  notwithstanding 
all  their  desires  and  prayers  for  the  continuance  of  life. 
He  has  done  this  in  ten  thousand  instances  in  times  past; 
and  he  has  not  restrained  himself  from  doing  it  in  time 
to  come,  by  any  promise  or  encouragement  he  has  giv- 
en to  the  middle  aged.  He  has  reserved  their  lives, 
as  ^ye]]  as  th-e  lives  of  others  in  his  own  power.-- 
Though  they  may  resolve  to  go  to  their  farms,  or  mer- 
chandize ;  though  they  may  lay  schemes  to  do  good,  or 
to  do  evil  ;  yet  they  know  not  what  shall  be  on  the 
morrow^  for  their  life  like  a  vapor  may  vanish  m  a  mo- 
ment and  death  disappoint  all  their  purposes,  desires 
and  hopes.  God  may  see  good  reasons  for  cutting  off 
their  lives  in  the  midst  of  their  days.  Their  lotting  up- 
on life,  putting  far  away  the  evil  day  and  crying  peace 
and  safety,  may  be  a  reason  in  the  divine  mind  for  shor- 
tening their  days  and  blasting  their  hopes  and  purposes. 
God  may  know,  that  they  have  determined  to  live  to 
themselves,  instead  of  living  to  him  and  seeking  his 
glory,  which  ought  to  be  their  supreme  desire  and  de- 
sign of  living.  But  when  there  is  no  reason  for  taking 
away  the  middle-aged,  on  their  own  account,  there 
may  be  reasons  on  account  of  others,  who  may  receive 
great  and  lasting  benefit  from  their  death  in  the  midst 
of  their  days.  The  death  of  the  middle-aged  is  uncom- 
monly alarming  and  instructive  ;  and  therefore  such 
may  be  taken  away  for  the  saving  good  of  the  living, 
especially,  of  those  in  the  same  stage  of  life.  For 
these,  or  some  such  reasons,  God  does  cut  down  some  of 
the  tall,  flourishing  and  fruitful  trees  in  his  garden.— 


140  8ERM0i\    VIIK 

God  took  away  lovely  Jonathan  and  pious  Josiah  in 
the  midst  of  (heir  days.  And  he  is  still  of  one  mind 
and  who  w^ho  can  turn  him  ?  And  what  his  wisdom 
and  goodness  dictate  he  will  do,  notwithstanding  the 
hopes  and  fears  and  prayers  and  cries  and  efforts  of 
erring  mortals.  "  Behold,  hetaketh  away,  who  can 
hinder  him  him  ?  who  will  say  to  unto  him,  What 
dost  thou?"  It  becomes  both  the  dying  and  the  living 
to  say,  ''  It  IS  the  Lord,  let  him  do  wbatseemeth  him 
good." 

IMPROVEMENT. 

1.  If  those  in  the  meridian  of  life  are  so  unwilling 
to  die,  then  those,  who  have  been  preserved  through 
that  period,  have  peculiar  reason  to  be  thankful,  that 
they  are  still  among  the  living.  God  might  have  taken 
us  away  in  the  morning,  or  meridian  of  life.  How 
long  have  some  of  us  hved  and  how  many  have  fallen 
on  our  right  hand  and  left  and  in  the  nearest  connec- 
tion with  us  ?  We  have  been  in  deaths  oft  ;  and  yet 
have  escaped  it.  God  has  graciously  regarded  our 
former  expectations  and  desires  of  living,  our  fears  of 
death  and  perhaps  our  prayers  for  preservation.  In 
some  instances,  we  have  reason  to  hope,  that  his  spar- 
ing mercy  has  been  connected  with  his  saving  mercy. 
If  not,  it  may  be,  that  he  is  still  waiting  to  be  gracious 
to  us.  Others  have  had  as  strong  desires  and  expec- 
tations of  living  and  as  great  a  dread  of  dying  and  put 
up  as  sincere  prayers  for  sparing  mercy,  as  we  ever  felt 
or  expressed  ;  and  yet  God,  in  his  amiable  and  awful 
sovereignty,  consigned  them  to  an  early  grave.  How 
thankful  should  we  be  for  such  distinguishing  good- 
ness ?  And  how  reasonable  it  is,  that  we  should  hence- 
forward be  willing  to  die  and  wait  with  patience  until 
our  appointed  change  come.  We  ought  to  give  up 
the  world,  before  it  is  taken  from  us  ;  and  like  good 
old  Barzillai,  spend  the  residue  of  our  days  in  a  practi- 
cal preparation  for  death.  Good  men  of  old  used  to  die 
da-'y  and  speak  frequently  of  the  time  of  their  dcpar- 


SERMON  vin.  141 

ture,  which  they  reahzed  to  be  at  hand.  The  aged,  at 
this  day  and  in  this  pL^ce,  have  the  same  admonitions 
of  their  dying  hour,  by  the  decays  of  nature  and  by  the 
late  frequent  deaths  of  their  contemporaries.  The 
young  may  die,  but  we  must  die.  The  young  have 
many  duties  to  perform,  but  one  thing  and  one  duty  is 
most  needful  to  us.  Let  us  stand  waiting  and  watch- 
ing and  preparing  for  the  coming  of  our  Lord. 

2.  If  those  in  the  meridian  of  hfe  are  so  unwiUingto 
die  and  so  desirous  of  living  ;  then  those  of  middle  age 
have  been  greatly  favored  and  distinguished.     God  ha« 
taken  away  more  than  half  of  mankind  since  you  were 
born  ;  many  of  whom  were  as  unwilling  to  die  and  as 
desirous   of  living  as  you  now  are,  or  ever  have  been  ; 
and  who  had  as  good  ground  to  expect  long  life  as  you 
now  have,  or  ever  have  had.     But  God,  for  wise  and 
holy  reasons,  has  counteracted   their  desires,  defeated 
their  designs,  and  buried  all  their  promising  prospects 
in  the  grave  ;  while  in  sovereign  mercy,  he  has  guard- 
ed, guided  and  prolonged  your   lives,  which  you  have 
valued  more  than  all  the  ten  thousand  temporal  bless- 
ings God  has  ever  bestowed  upon  you.     You  have 
never  seen  the  time,  perhaps, when  you  would  not  have 
been  willing  to  give   up  any  and  every  thing  you  pos- 
sessed in  the  world,  if  it  might  be  the   means  of  pre- 
serving your    precious  lives.     This  blessing,  which 
comprises  all  other  temporal  blessings,  you  have  ever 
enjoyed,  God  has  been  pleased  to  preserve   and    con- 
tinue, amidst  innumerable  dangers,  diseases  and  acci- 
dents.    You,  yourselves  being  judges,  are  under  the 
most  strong  and   endearing  obligations   to  give  God 
your  hearts  and  3^our  spared  lives.     And  whether  you 
have,  or  have  not   given   God  your  hearts  and  your 
lives,  you  have  no  claim  upon  him  to  spare  you   any 
longer.     God  has  done  enough  and  more  than  enough 
by  the  way  of  means,  to  make  you  prepared  and  w^il 
hng  to  die.     Why  then  should  you  not  expect  to  die, 
as  well  as  the   aged  ?     Why  then  should  you  not  be 
willing  to  die,  as  w  ell  as  the  aged  ?    Distinguishing 
goodness  calls  for  distinguishing  love,  gratitude  and 


MZ  SER-MON   VI  n. 

obedience.  If  any  of  you  have  hitherto  vdthholden 
.that  love,  gratitude  c:na  obedience,  which  you  owe  to 
Ood  fur  his  goodness,  you  have  great  reason  to  fear, 
that  he  will  soon  cut  you  down  as  barren  and  unfruitful 
trees,  that  cumber  the  ground. 

3.  If  those  in  the  meridian  of  life  are  the  most  un* 
willing  to  die  ;  then  they  are  the  most  unwilling  to  hear 
and  obey  the  voice  of  God  in  his  w^ord  and  providence. 
The  same  things,  that  conspire  to  make  them  the  most 
ynwilling  to  die,  make  them  the  most  unwilling  to  hear 
any  thing,  which  reminds  them  of  their  frailty,  mortality 
&,  of  their  duty  to  prepare  for  leaving  this  v/orld  and  go- 
ing into  another.  They  are  in  their  full  strength  and 
liate  to  hear  of  their  weakness  and  frailty.  They  are 
attached  to  the  world  and  to  the  men  and  things  of  the 
world  &L  hate  to  hear  of  their  ever  leaving  them.  They 
love  life  &  hate  to  hear  of  death.  They  love  time  and 
hate  to  hear  of  eternity.  They  love  their  business, 
their  purposes  and  promising  prospects  and  hate  to  hear 
of  leaving  this  business  unfinished,  their  designs  unac- 
complished and  their  desirable  objects  unattained.— 
They  are  too  busy  to  read,  or  hear,  or  speak  of  future 
r.nd  eternal  realities.  Their  thoughts  of  the  world 
exclude  their  thoughts  of  God.  Their  love  to  the 
world  excludes  their  love  to  God.  The  consequence 
is,  that  they  become  habitually  stupid  and  inattentive 
to  the  concerns  of  tlieir  souls  and  dread  to  see,  to  hear, 
or  to  feel  any  thing,  which  serves  to  aw^aken  them  out 
of  their  habitual  and  sinful  stupidity.  They  know 
how  to  guard  their  e3'es,  their  ear^,  their  hearts  and 
their  consciences,  against  wliat  God  says  to  them, 
cither  in  iiis  word,  or  providence.  In  this  respect, 
they  differ  from  those,  who  are  younger  and  those,  who 
are  older,  than  they.  Children  and  youth  are  easily 
.ifTected  by  hearing  and  reading  the  word  of  God  and 
by  feeling  and  seeing  the  sovereign  hand  of  God  in  the 
holy  and  sovereign  dispensations  of  his  providence. 
Their  eyes  and  cars  affect  tiieir  hearts.  But  those, 
who  are  in  the  midst  of  their  days,  have  learned  to  bar 
Tiieir  minds  against  eveiy  thing,  that  tends  to  disturb 


SERMON    VIII.  14? 

tlieir  peace  and  lead  their  thouj^hts  into  eternity.  So« 
that  they  can  cooly  and  carelessly  see  and  hear  tho 
most  solemn  truths  and  the  most  alarming  providences. 
They  imagine,  that  their  mountain  stands  strong, 
while  the  young,  the  aged  and  infirm,  have  reason  to^ 
fear  and  tremble  at  the  admonitions  of  God  in  his  word 
and  providence.  God  complained  of  the  peculiar  stu- 
pidity of  this  class  of  men  among  his  people  of  old. 
To  every  individual  of  this  class  he  said,  by  he  prophet 
Jeremiah,  ''  I  spake  unto  thee  in  thy  prosperity,  but 
thou  saidst,  I  will  not  hear."  And  Solomon  said,- 
^'  the  prosperity  of  fools  shall  destroy  thenh*'  Those 
who  are  in  the  midst  of  their  days  and  at  the  height  of 
prosperity,  take  care  not  to  put  themselves  into  ther 
rank  either  of  the  young,  or  in  the  rank  of  the  old. — 
And  therefore  they  consider  themselves  uninterested, 
and  feel  unaffected,  by  what  God  says  to  the  aged  and 
the  young.  They  are  ready  to  imagine,  that  they 
have  a  peculiar  right  to  disregard  what  both  the  young 
and  the  aged  ought  to  regard  ;  and  to  say  unta  God,* 
*'  Depart  from  us,"  for  we  desire  not  to  be  disturbed. 
Whether  this  be  not  true,  I  appeal  to  your  own  con- 
duct and  consciences  to  determine  and  to  draw  the 
solemn  conclusion,  whether  you,  of  all  men,  are  not 
the  most  unprepared  to  live,  to  die  and  go  into  eternity,, 
and  whether  you  may  safely  v/ait  for  a  more  convenient' 
season  to  set  your  souls  and  houses  in  order. 

4.  If  those  who  are  in  the  midst  of  their  days,  are  ther 
most  fond  of  living  and  the  most  unv^'illing  to  die  ;: 
then  we  may  see  one  reason,  why  God  does  actually 
take  away  some  in  that  period  of  life.  Though  he- 
does  not  afflict  willingly,  nor  grieve  the  children  of 
men  ;  and  though  he  knows  that  death,  in  the  midst  of 
of  life  and  high  hopes  and  expectations,  must  be  ex- 
tremely grievous  to  the  dying  and  the  living  ;  yet 
sometimes  he  sees  lit  to  send  death  in  such  an  evil  time. 
He  may  do  this  for  the  benefit,  or  hurt  of  the  dying,  or 
for  the  benefit  or  hurt  of  the  living.  He  knows,  that 
the  deaths  of  those,  in  the  midst  of  their  days,  are  more 
alarming  and  make  a  deeper  impression  upon  the  hu- 


144  SERMON    VIII. 

man  mind,  than  the  deaths  of  the  young,  or  of  the  old. 
He  knows  how  painful  and  distressing  it  will  be  to  the 
dying,  to  have  all  their  earthly  desires  and  hopes  de- 
stroyed ;  and  he  knows  how  distressing  it  will  be  to 
the  living,  to  have  those  taken  away,  on  whom  they 
had  placed  peculiar  hopes  and  dependance.  But  he 
may  see  it  best  to  disappoint  all  such  mutual  hopes  and 
expectations,  to  teach  them  and  others  the  vanity  of 
the  world,  the  uncertainty  of  life  and  the  infinite  impor- 
tance of  being  always  habitually  and  practically  ready 
to  go  the  way  of  all  the  earth.  Those,  who  die  in  the 
midst  of  their  days  and  in  their  full  strength  and  activ- 
ity, commonly  die  suddenly  and  unexpectedly  to  them- 
selves and  others,  which  is  a  most  alarming  circum- 
stance of  their  death.  It  speaks  to  the  young  and  to 
the  old,  but  especially  to  those,  who  are  in  the  midst  of 
life,  health,  strength,  activity,  prosperity  and  promising 
prospects  and  bids  them  to  be  ready  also.  They  have 
no  excuse  for  applying  the  voice  of  providence,  in 
such  instances,  to  any  but  themselves.  Their  views 
and  feelings  and  circumstances  in  life,  tell  them  that 
they  are  the  very  persons  to  whom  God  is  speaking  &, 
giving  a  solemn  admonition  of  their  frailty  and  mortali- 
ty and  of  their  duty  to  prepare  for  their  dying  hour. 
He  knows  how  much  they  need  such  admonitions  and 
how  difficult  it  will  be  to  resist  the  impressions  he  de- 
signs to  make  upon  their  minds.  Though  they  may 
have  disregarded  the  voice  of  his  word,  they  may  regard 
tlie  voice  of  his  providence,  which  directly  warns  them 
of  their  danger  and  duty.  And  how  often  have  such 
admonitions  of  providence  proved  the  means  of  the  sa- 
vhig  good  of  the  living  ! 

5.  if  those  in  the  midst  of  their  days  are  the  most  unwil- 
ling to  die  ;  then  those  in  this  stageof  life,  in  this  place, 
are  in  a  very  dangerous  situation.  If  we  look  round 
vipon  tiiose,  who  are  between  thirty  and  fifty  years  of 
age,  how  few  can  we  find,  that  have  made  their  peace 
with  God,  and  begun  to  live  to  his  glory.  How  few 
are  either  habitually,  or  practically  prepared  to  leave 
the  world  ?     How  manv  are  entirely  absorbed  in  the 


SERMON    VIII.  145 

cares  and  concerns  of  the  world  and  are  too  busy  to 
think,  to  read,  to  hear,  to  meditate,  or  pray.  They 
are  standing  all  the  day  idle  and  refusing  to  enter  into 
the  vineyard  of  Christ.  They  neither  worship  God 
in  secret,  in  private,  nor  in  public.  They  neither 
serve  God,  nor  their  generation,  according  to  the  will 
of  God,  but  serve  themselves  supremely  and  entirely  ; 
and  throw  their  whole  weight  and  influence  to  ob- 
struct the  cause  of  God,  their  own  good  and  the  good 
of  their  fellow  men.  And  is  it  safe  to  stand  and  live 
and  act  in  such  a  manner,  while  God  has  need  of  you, 
and  calls  you  into  his  service  ;  Are  you  willing  to 
live  in  this  manner,  are  you  willing  to  die  in  this  man- 
ner ?  What  account  can  you  give  of  your  time,  your 
talents  and  the  religious  advantages  God  has  given 
you  ?  Though  your  Lord  has  gone  to  heaven,  he 
will  soon  and  perhaps  suddenly  and  unexpectedly  call 
you  to  an  account.  Your  feet  stand  on  slippery  places  ; 
and  it  is  as  much  as  your  precious  souls  are  worth, 
to  wait  for  a  more  convenient  season  ;  it  may  never 
come  ;  and  if  it  does  not,  you  are  lost  forever. 

Finally,  this  subject  and  the  late  instance  of  mor- 
tality, in  this  place,  calls  aloud  upon  those  in  midst  of 
their  days,  to  prepare  to  follow  one  of  their  own  age 
into  that  vast  eternity,  whither  he  has  gone  and  never 
to  return.  He  lived  stupid,  thoughtless  and  secure  in 
sin,  until  he  was  brought  to  the  very  sight  of  death. 
He  was  carried  away  with  the  vanity  of  the  world,  and 
the  pleasing  prospects  of  living  and  abused  the  calls, 
the  mercies  and  patience  of  God,  which  gave  him  pain, 
self-condemnation  and  remorse.  He  was  constrained 
to  say,  ''  The  world,  the  world  has  ruined  me.'^  He 
was  brought  to  give  up  all  his  vain  hopes  and  expecta- 
tions from  the  world  and  to  feel  the  duty  and  impor- 
tance of  choosing  the  one  thing  needful.  But 
whether  he  did  ever  heartily  renounce  the  world  and 
choose  God,  for  his  supreme  portion,  cannot  be  known 
in  this  world.  In  his  own  view,  he  did  become  recon- 
ciled to  God  and  derived  peace  and  hope  from  his  sup- 
posed reconciliation.  But  it  is  more  than  possible, 
19 


146  SERMON  viir. 

that  like  others  on  a  sick  bed,  he  built  his  hopes  upoi^ 
a  sandy  foundation.  Let  his  case,  however,  be  what 
it  may,  he  is  dead  and  called  away  from  his  relatives 
and  friends,  just  as  he  entered  the  meridian  of  life. 
His  death,  therefore,  speaks  with  an  emphasis  to  par- 
ents, brothers  and  sisters  ;  and  especially  to  those  of 
his  own  age,  to  be  wiser  and  better  than  he  was  and 
not  delay  seeking  and  serving  God,  to  a  dying  hour. 
It  is  not  I,  but  my  son,*  who  now  preaches  to  you, 
whose  voice  once  sounded  pleasant  in  your  ears.  Be 
pleased,  therefore,  to  hear  his  voice  from  the  dead  ; 
and  prepare  to  follow  him  to  heaven,  if  he  has  been 
permitted  to  enter  there. 

*Eeastus  EaoioNs,  who  died  13th  March,  1820^  aged  33  years. 


SERMON  IX. 


GOD  HATES  SIZriTERS. 


Psalm,  v.  5. — Thou  hat  est  all  tvorkers  'of 
iniquity. 

David  was  conscious  that  he  loved  God  ;  which 
consciousness  gave  him  confidence  to  beheve,  that  God 
loved  him  with  complacence,  in  distinction  from  those, 
who  were  the  objects  of  his  displeasure.  This  filial 
spirit  prepared  him  to  call  upon  God,  with  full  assur- 
ance, that  he  would  hear  the  voice  of  his  supplications. 
He  addressed  him  in  this  free  and  familiar  language  ; 
*'  Give  ear  to  my  words,  O  Lord  ;  consider  my  medi- 
tation. Hearken  unto  the  voice  of  my  cry,  my  King 
and  my  God  :  for  unto  thee  will  I  pray.  My  voice 
shalt  thou  hear  in  the  morning,  O  Lord  ;  in  the  morn- 
ing will  1  direct  my  prayer  unto  thee  and  will  look 
up.  For  thou  art  not  a  God  that  hath  pleasure  in 
wickedness  ;  neither  shall  evil  dwell  with  thee.  The 
foohsh  shall  not  stand  in  thy  sight:  Thou  hatest  all 
workers  of  iniquity."  Here  is  a  plain  declaration,  that 
God  hates  the  persons  of  impenitent  sinners.  And  to 
set  this  subject  in  a  proper  light,  I  shall, 

L  Show  that  God  does  hate  the  persons  of  impeni- 
tent sinners  ; 

II.  Show  why  he  hates  their  persons  ;  And, 

III.  Show  that  this  is  consistent  with  his  love  of  be- 
nevolence towards  them. 

I.  I  am  to  show  that  God  does  hate  the  persons  of 
impenitent  sinners. 

It  is  often  said,  that  God  hates  sin,  but  not  sinners. 
The  point  now  before  us  to  be  proved  is,  that  God 


148  SERMON    IX. 

}iates  sinners  themselves,  as  vile  and  odious  creatures. 
It  is  universally  allowed,  tliat  God  loves  the  righteous, 
the  godly  and  all,  that  love  him  with  the  love  of  com- 
placency ;  and  it  is  equally  true,  that  he  hates  those, 
who  hate  him.  He  hates  the  persons  of  sinners,  as 
really  as  he  loves  the  persons  of  saints.  This  appears 
not  only  from  the  character  of  God,  but  from  the  dec- 
larations of  his  word.  It  is  asserted  in  the  text,  that 
God  hates  all  the  workers  of  iniquity.  God  says  con- 
cerning his  sinful  people,  by  the  mouth  of  Jeremiah, 
*'  Mine  heritage  is  unto  me  as  a  lion  in  the  forest  ;  it 
crieth  against  me:  therefore  have  I  hated  it."  Again, 
he  says,  by  the  prophet i^osea,  "All  their  wickedness 
is  in  Gilgal  ;  for  there  I  hated  them."  David  says, 
''God  is  angry  with  the  wicked  every  day."  Moses 
says  of  Israel,  that  they  forgot  God  and  provoked  him 
to  jealousy,  ''and  when  the  Lord  saw  it,  he  abhored 
them."  The  Old  Testament  abounds  with  passages 
too  numerous  to  be  cited,  in  which  God  expresses  his 
displeasure,  his  wrath  and  his  indignation  towards  sin- 
ners. John  says,  "He  that  believeth  on  the  Son  hath 
everlasting  life  ;  and  he  that  believeth  not  the  Son 
shall  not  see  life  :  but  the  wrath  of  God  abideth  on 
him."  Paul  says  to  the  sinner,  whom  the  goodness  of 
God  does  not  lead  to  repentance,  "Thou  treasurest 
up  to  thyself  wrath  against  the  day  of  wrath  and  reve- 
lation of  the  righteous  judgment  of  God  ;  who  will 
render  to  every  man  according  to  his  deeds  :  to  them, 
%vho  by  patient  continuance  in  well-doing,  seek  for  glo- 
ry and  honor  and  immortality  ;  eternal  life  :  but  unto 
them  that  are  contentious  and  do  not  obey  the  truth, 
but  obey  unrighteousness  ;  indignation  and  wrath  ; 
tribulation  and  anguish  upon  every  soul  of  man  that 
doeth  evil."  It  appears  from  these  passages  of  scrip- 
ture, that  God  feels  hatred,  anger,  wrath  and  indigna- 
tion towards  the  souls  of  sinners,  which  comprise  all 
their  intellectual  and  moral  powers,  that  constitute 
them  proper  persons,  or  moral  agents. 

II.   I  am  to  show  why  God  hates  the  persons  of  sin- 
ners.    Many  are  fond  of  making  a  distinction  between 


SERMON    IX.  149 

sin  and  the  sinner  ;  and  while  they  allow,  that  God 
hates  sin,  they  deny  that  he  hates  the  sinner  himself. 
They  consider  sin  in  the  abstract  ;  and  God  as  hating 
it  in  the  abstract.  But  though  they  can  speak  of  sin 
in  the  abstract  ;  yet  they  connot  conceive  of  it  in  the 
abstract.  Who  can  conceive  of  sin  without  a  sinner? 
or  of  a  sin,  that  no  person  ever  committed  ?  Ever}" 
sin  is  a  transgression  of  the  law  and  renders  the  trans- 
gressor both  criminal  and  hateful.  The  transgression 
cannot  be  separated  from  the  transgressor,  any  more 
than  his  reason,  or  conscience,  or  any  other  property, 
or  quality  of  his  mind  can  be  separated  from  him. 
The  nature  and  criminality  of  sin  consists  in  the  free, 
voluntary  intention,  or  design  of  the  sinner,  which  is  an 
essential  part  of  his  moral  existence  and  corrupts  and 
contaminates  the  w  hole.  The  apostle  represents  sin 
as  corrupting  all  the  powers  and  faculties  of  sinners. 
He  says,  *'unto  the  pure  all  things  are  pure  :  but  unto 
them,  that  are  defiled  and  unbelieving  is  nothing  pure; 
but  even  their  mind  and  conscience  is  defiled."  And 
this  moral  corruption  of  sinners  he  represents  as  ren- 
dering them  vile  and  hateful  even  in  their  own  sight. 
'*  For  we  ourselves  also  were  sometimes  foolish,  dis- 
obedient, deceived,  serving  divers  lusts  and  pleasures, 
jiving  in  malice  and  envy,  hateful  and  hating  one 
another."  Every  thing,  that  is  morally  evil  and  odious 
in  sinners,  lies  in  their  hearts,  which  are  as  essential 
parts  of  themselves,  as  their  natural  powers  and  facul- 
ties, or  as  the  apostle  says,  their  mind  and  conscience. 
And  their  evil  hearts  render  their  persons  morally  evil 
and  hateful  in  the  sight  of  God.  He  hates  their  per- 
sons on  account  of  their  sinful  and  hateful  hearts  ; 
just  as  he  loves  the  persons  of  saints,  on  account  of 
their  holy  hearts.  God  hates  those,  who  hate  him, 
just  as  he  loves  those,  that  love  hira.  The  holiness  of 
saints  renders  their  persons  holy  and  lovely  in  his  holy 
eyes.  Hence  he  calls  them  his  children,  his  friends, 
liis  heritage,  his  portion,  his  treasure,  his  jewels,  to  ex- 
press his  peculiar  love  and  affection  towards  them.— 
The  prophet  Zephaniah  says  to  Zion,    ''The  Loi^ 


150  SERMON  i:^:. 

thy  God  in  the  midst  of  thee  is  mighty  ;  he  will  save, 
he  will  rejoice  over  thee  with  joy  ;  he  will  rest  in 
his  love  ;  he  will  joy  over  thee  with  singing."  Christ 
isaid  to  his  beloved  disciples,  ''He  that  hath  my  com- 
mandments and  keepeth  them,  he  it  is  that  loveth  me  : 
and  he,  that  loveth  me,  shall  be  loved  of  my  Father  ; 
and  1  will  love  him  and  will  manifest  myself  to  him." 
It  is  holiness  of  heart,  that  makes  God  lovely  and 
spreads  a  moral  beauty  over  all  his  natural  perfections. 
And  it  is  holiness  of  heart,  that  makes  saints  lovely 
and  spreads  a  moral  beauty  over  all  their  natural  pow- 
ers and  qualities.  The  reverse  is  equally  true  of  sin- 
ners. It  is  the  depravity  of  heart  in  sinners,  that 
makes  them  morally  corrupt  and  unlovely,  and  spreads 
a  moral  and  odious  blemish  over  their  whole  personal 
characters.  In  them,  v;hile  they  are  in  the  flesh,  there 
dwelleth  no  good  thing,  or  moral  excellence,  but  their 
mind  and  conscience,  their  whole  souls  are  morally 
vile  and  hateful  ;  and  God  cannot  look  upon  them  with 
the  least  complacence,  but  with  the  utmost  abhorrence 
^nd  detestation.  David  says  to  God,  ^'  Thou  hatest 
all   v»'orkers  of  iniquity."     I  now  proceed  to  show, 

III.  How  God's  hating  the  persons  of  sinners  is 
consistent  with  his  loving  them.  This  is  a  difficulty 
which  seems  not  very  easy  to  solve  ;  and  very  few,  if 
any,  have  ever  attem.pted  to  solve  it.  Various  at- 
tempts, however,  have  been  made  to  evad«  the  difficul- 
ty. Some  have  attempted  to  evade  it  by  suppoing 
that  all  the  scripture  says  about  the  displeasure,  the 
hatred,  the  wrath  and  anger  of  God  is  to  be  under- 
stood figuratively  ;  and  that  no  such  exercises,  or  emo- 
tions of  heart,  can  exist  in  the  mind  of  an  absolutely 
perfect  and  immutable  Being.  This  mode  of  evasion 
has  been  adopted  by  some  very  learned  and  excellent 
divines.  But  it  does  not  appear  to  be  any  more  incon- 
sistent with  the  immutability  and  absolute  perfection 
of  God  to  hate  than  to  love,  to  be  displeased  than  to 
be  pleased,  or  to  be  angry  with  sinners  than  to  be  de- 
lighted with  saints  and  rejoice  over  them  with  joy»— 
We  know  that  God  is  a  moral  agent  and  must  have 


SERMON    IX.  15^1 

a  licart,  as  well  as  a  rational  understandmg  and  moral 
discernment.     And  such  a  Being  must  be  capable  of 
loving  what  is  lovely  and  of  hating  what  is  hateful. — 
To  suppose,  therefore,  ihat  God  does  not  really   hate 
sinners,  is  evading;  rather  than  solving  the    difficulty.-  - 
But  others  take  a  different  way  of  solving  the  difficulty. 
They  allow,  that  God  hates  sin,  but  not  the  persons  o^ 
sinners.     They  confidently  affirm,  that  God  loves  sin- 
ners themselves,  while  he  only  hates  their  sins.     But, 
perhaps,  it  has  been  sufficiently  proved,  that  God  does 
really  hate  sinners  themselves.     And  if  he  does,   how 
is  it  consistent  with  his  loving  them,  at  the  same   time 
that  he  hates  them  ?     This  has  been   confidently  as- 
serted to  be  a  gross  absurdity.     If  God  could  hate  sin, 
without  hating  the  sinner,  there  would  be  no  difficulty 
in  seeng  how  God  could  love   sinners  themselves,   at 
the  same  time  that  he  hated  their  sins.    But  this  it  has 
been  observed  is  impossible.     It  is  abundantly  evident 
from  scripture,  that  God  does  really  and  literally  love 
and  hate  sinners  at  the   same  time.     Our  Savior  said 
"  God  so  loved  the  world  that  he  gave  his  only  begot- 
ten Son,  that  whosoever  believeth  in  him    should  not 
perish  but  have  everlasting  life."  Paul  said  to  the  Ro- 
mans, "  God  commendeth  his  love '^toward  us,  in  that 
while  we  were  yet  sinners,  Christ  died  for  us."     And 
he  said  to  the  Ephesians,  "  you  hath  he  quickened,  who 
were  dead  in  trespasses  and  sins  and  who  were  by  na- 
ture children  of  wrath,  even  as  others.    But  God,  who 
is  rich  in  mercy,  for  his  great   love    wherewith  he  lov- 
ed us,  even  when  we  were  dead  in  sins,  hath  quickened 
us  together  with  Clirist."    The  apostle  John  also  said 
to  Christians,  "  Herein  is  love,  not  that  we  loved  God 
but  that  he  loved  us  and  sent  his  Son  to  be  the  propit- 
iation for  our  sins."     Thus  God  displayed  his  great  and 
astonishing  love  to  sinners  in  sending  his  Son   into  the 
world  to  suffer  and  die  to  make  an  atonement  for  their 
sin  and  rebellion  against  him.     It  is  certainly  true   and 
must  be  universally  alio v/ed,  that  God  does  love  sin- 
ners, while  they  are  totally  depraved  and  dead  in  tres- 
passes and  sins.     But  what  kind  of  love  does  God  ex- 


152  SERMON    IX. 

ercise  towards  sinnsrs  ?  Does  he  exercise  the  love  of 
complacence  towards  theiii  ?  by  no  means  ;  for  he 
hates  all  the  workers  or  iniquity.  They  are  not  prop- 
er objects  of  approbation,  or  complacence,  but  of  disap- 
probation and  hatred.  It  is,  therefore,  only  the  love  of 
of  benevolence,  that  God  exercises  towards  totally 
depraved  sinners.  He  loves  all  his  creatures,  whether 
rational  or  irrational,  whether  holy  or  sinful,  with  the 
love  of  benevolence  ;  that  is,  he  really  desires  that  all 
may  be  happy,  rather  than  miserable,  simply  consider- 
ed. He  views  sinners  as  capable  of  everlasting  happi- 
ness, or  of  everlasting  misery  ;  and  he  desires  their  ev- 
erlasting happiness,  simply  considered,  rather  than  their 
everlasting  misery,  simply  considered.  So  he  express- 
ly declares  under  the  solemnity  of  an  oath,  ''As  I 
live,  saith  the  Lord  God,  I  have  no  pleasure  in  the 
death  of  the  wicked  ;  but  that  he  turn  from  his  way 
and  live  :  turn  ye,  turn  ye  from  your  evil  ways  ;  for 
Avhy  will  ye  die  ?"  Here  God  expresses  his  love  of 
benevolence  to  sinners,  but  not  his  love  of  complacence, 
unless  they  turn  from  their  evil  ways  and  become  peni- 
tent and  holy.  It  w^as  true,  at  the  moment  that  God 
made  this  declaration  to  sinners,  that  he  both  loved  and 
hated  them.  And  this  was  perfectly  consistent.  For  if 
he  loved  them  with  the  love  of  benevolence  he  could  not 
love  them  with  the  love  of  complacence.  Benevolence 
hates  selfish  and  sinful  creatures,  as  much  as  it  loves  ho- 
ly and  virtuous  creatures.  The  perfect  benevolence  of 
God  produces  both  love  and  hatred.  It  produces  love  to 
holy  creatures  and  hatred  to  unholy,  or  sinful  crea- 
tures. The  more  holy  God  is,  the  more  he  loves 
holiness  in  men ;  and  the  more  holy  he  is,  the  more 
he  hates  unholiness,  or  sinfulness  in  men.  Holiness 
in  the  Deity  produces  love  to  the  holy  and  hatred  to 
the  unholy.  And  holiness  in  men  produces  the  same 
directly  contrary  effects.  Floly  men  love  holy  men  and 
hate  unholy  ones.  David  loved  saints  as  the  excel- 
ent  of  the  earth,  in  whom  was  all  his  delight,  but 
prayed,  that  God  would  not  gather  his  soul  with  the 
wicked,  whom  he  says  to  God  he  hated.  ''  Do  not  I 
hate  them,  O  Lord,  that  hate  thee  ?    and  am   I  not 


SERMON    IX.  153 

grieved  with  those,  that  rise  up  against  thee  ?  I  hate 
them  with  perfect  hatred  ;  I  count  them  mine  ene- 
mies.'^  But  with  all  this  hatred  to  the  wicked,  he 
says  he  loved  them  with  the  love  of  benevolence  ;  and 
sincerely  prayed  for  them,  when  in  trouble  and  dis- 
tress, as  though  they  were  his  friends  and  brethren.— 
There  are  two  things  in  sinners,  which  render  them 
objects  of  both  love  and  hatred.  Their  capacity  to  en- 
joy  happiness  and  suffer  misery,  renders  them  proper 
objects  of  benevolence  ;  and  their  sinful  character 
renders  them  proper  objects  of  displeasure,  disappro- 
bation and  hatred.  God  views  them  in  both  these 
lights  ;  and  his  perfect  benevolence  disposes  him  to 
love  and  hate  them  at  the  same  time.  His  love  towards 
them  is  benevolent  love  ;  and  his  hatred  towards  them 
is  benevolent  hatred.  If  God's  hatred  of  sinners 
arose  from  selfishness,  it  would  be  totally  inconsis- 
tent with  his  having  any  benevolent  love  towards 
them.  The  hatred  of  sinners  towards  one  another 
arises  from  selfishness  ;  and  consequently  is  incon- 
sistent with  their  having  true  benevolence  to  each  oth- 
er. But  God  has  no  selfishness  and  never  loves  or 
hates,  from  selfish  motives.  He  is  as  benevolent  in 
hating,  as  in  loving  sinners.  The  same  pure,  perfect, 
disinterested  benevolence  in  God,  necessarily  disposes 
him  to  exercise  complacency  towards  saints,  and 
displeasure,  displacency  and  hatred  towards  sinners. 
The  distinction  between  God's  love  of  benevolence  and 
love  of  complacence  is  no  arbitrary  distinction,  but 
founded  in  the  nature  of  things.  It  is  morally  impossi- 
ble, that  God  should  exercise  true  benevolence  towards 
saints  and  not  exercise  complacency  towards  them  at 
the  same  time.  And  it  is  no  less  impossible,  that  God 
should  exercise  true  benevolence  towards  sinners  and 
not  exercise  displeasure,  displacency  and  hatred  to- 
wards them  at  the  same  time.  It  is  not  only  consis- 
tent, that  God  should  exercise  benevolence  towards 
sinners  and  at  the  same  time  exercise  displeasure,  dis- 
placency and  hatred  towards  them  ;  but  it  is  absolute- 
ly necessary  that  he  should  both  love  and  hate  them  at 
20 


154  SERMON    IX. 

the  same  time.     And  whoever  makes  and  understands 
the  essential  distinction   between  the  love  of  benevo- 
lence and  the  love  of  complacency  in  the  Deity,  can- 
not help  seeing  ;  that  God  must  exercise  the   love  of 
benevolence  towards  sinners,  while  he  exercises  per- 
fect displeasure,  displacency  and  hatred  towards  their 
depraved     and   seliish   characters.     And     of  course, 
he  must  see  that  all  the  declarations  of  God's  love  to- 
wards them,  in  sending  his  Son  to    redeem    and  save 
them,  are  consistent  with  all  his  declarations  of  hatred, 
anger  and  wrath  tovvards  them,  for  all  their  selfishness, 
impenitence,  unbelief  and  disobedience.     God's  benev- 
olence towards  sinners  atfords  no  argument  to  prove, 
that  he  loves  them  with  the  love  of  complacency,   but 
a  conclusive  argument   to  prove,  that  he  hates  them. 
Who  can  imagine,  that  a  virtuous  and  religious  parent 
who  loves  all  his  children  with  the  love  of  true  benevo- 
lence, siiould  love  them  all  with  equal  love  of  compla- 
cence, when  some  are  dutiful  and  obedient,  but  others 
are  unduiiful  and  disobedient  ?     And    who  can  sup- 
pose, that  the  kind  Parent  of  the   universe,  who  loves 
all  his  creatures  with  pure  and  impartial  benevolence, 
should  love  them   all  with   equal  complacence,  while 
some  love  him  and  others  hate  him,    while  some   obey 
him  and  others  disobey  him,  while  some  are   perfectly 
holy  and  others  perfectly  unholy  and  rebellious  ?  The 
distinction  between  the    love  of  benevolence  and   the 
love  of  complacency  is   agreeable    to  common  sense  i 
and  every  person  of  common  sense  is  capable  of  seeing 
it  and  does  see  it,  in  respect  to   mankind.     A  child 
seven  years  old  can  see  the  benevolence  of  his  parent 
towards  him,  while  he    expresses  his  displeasure,   his 
anger  and  his  disposition  to  punish  him  for  his  wicked 
conduct.     But  still  many   men  of  more  than  common 
sense  and  common  learning,  either  cannot,  or  will  not 
see  this  distinction  ;  and  endeavor  to  prove  God's  love 
of  complacency  towards  sinners,   from  his   love  of  be- 
nevolence towards  them,  in  sending  his  Son  to  die  for 
them  and  in  loading  them  with  the   blessings  of  provi- 
dence and  giving  them  the  offers  of  mercy.. 


SERMON    IX.  155 

IMPROVEMENT. 

1.  If  God's  hatred  of  impenitent  sinners  is  consis- 
tent with  his  love  of  benevolence  towards  them  ;  then 
it  is  consistent  with  his  benevolence  to  hate  them  as 
long  as  they  continue  impenitent.  If  they  continue 
impenitent  as  long  as  they  live,  then  it  is  consistent 
with  his  benevolence  to  hate  them  as  long  as  they  live. 
If  they  continue  impenitent  in  a  dying  hour,  then  it  is 
consistent  with  his  benevolence  to  hate  them  in  a  dying 
hour.  If  they  continue  impenitent  after  death,  it  is 
consistent  with  his  benevolence  to  hate  them  after  death. 
And  if  they  should  continue  impenitent  to  all  eternity, 
it  is  consistent  with  his  benevolence  to  hate  them  to 
all  eternity.  His  hatred  towards  them  must  continue 
as  long  as  they  continue  hateful  objects  ;  and  they  cer- 
tainly continue  hateful  objects,  as  long  as  they  continue 
depraved  and  impenitent.  God's  benevolence  towards 
them  will  never  produce  complacency  towards  them  ; 
but  on  the  contrary,  it  must  necessarily  produce  dis- 
placency  and  hatred  towards  them.  Some,  indeed, 
imagine  that  though  sinners  remain  impenitent  in  this 
world,  they  will  become  penitent  in  another  world  and 
then  God's  hatred  and  displeasure  towards  them  will 
cease.  This  supposition  is  neither  rational,  nor  scrip- 
tural. There  is  no  reason  to  think,  that  sinners  will 
be  more  pleased  with  the  character  of  God,  when  it  \^ 
more  fully  unfolded  in  another  world,  than  with  it  in 
this  world  ;  but  will  hate  it  the  more,  the  more  clearly 
they  see  it  ;  and  their  greater  hatred  to  God  wiil  have 
no  tendency  to  lead  them  to  repentance  for  hating  him. 
And  though  God  has  promised  to  make  saints  meet 
for  the  inheritance  of  heaven  ;  yet  he  has  made  no 
promise,  that  he  will  prepare  impenitent  sinners  for  the 
kingdom  of  glory.  But  it  is  expressly  said,  that  if 
they  die  vile,  they  shall  remain  vile  ;  if  they  die  unho- 
ly they  shall  remain  unholy.  And  as  long  as  they  re- 
main unholy,  they  must  remain  hateful  objects  in  the 
sight  of  God,  whose  perfect  benevolence  hates  and  ab- 
hors all  unholy  creatures,     And  as  God's  hatred  of 


15G  SERMON    IX. 

sinners  in  this  world  is  consistent  with  his  benevolence 
towards  them  in  this  world  ;  so  his  hatred  of  sinners  in 
another  world  is  consistent  with  his  benevolence 
towards  them  in  another  world.  Some  excellent  di- 
vines suppose,  that  God's  benevolence  towards  impen- 
itent sinners  in  another  world  will  entirely  cease.  The 
question  has  been  seriously  stated,  why  saints  should 
love  sinners  in  this  world  and  not  love  them  after  they 
are  finally  cast  off.  And  the  answer  given  was,  that 
God  loves  sinners  while  in  this  world,  but  will  not  love 
them  after  they  are  cast  off  in  another  world;  and  that 
saints  should  feel  towards  impenitent  sinners  in  anoth- 
er world,  as  God  feels  towards  them.  Though  he 
loves  them  in  this  world,  yet  he  has  no  love  to  them  in 
another  world  ;  even  his  love  of  benevolence  towards 
them  entirely  ceases  in  eternity  ;  and  so  should  and 
will  the  love  of  saints  towards  them  entirely  cease  after 
they  leave  this  state  of  probation.  But  why  should 
God's  love  of  benevolence  to  sinners  in  another  world 
cease  ?  They  will  be  as  proper  objects  of  benevo- 
lence there,  as  they  are  here.  God  v?ill  have  as  good 
reason  to  exercise  benevolence  towards  them,  as  ht> 
has  here.  Here  he  does  not  exercise  benevolence 
towards  them,  because  he  feels  any  complacency 
towards  them.  He  hates  them  here  with  perfect  ha- 
tred, as  perfect  hatred  as  that  he  exercises  towards  the 
fallen  angels.  They  are  here  as  vile  as  fallen  angels  ; 
and  deserve  God's  hatred  as  much  as  the  fallen  angels 
do  ;  and  yet  he  loves  them  with  perfect  benevolence. 
The  truth  is,  God  always  did  and  always  will  love  fal- 
len angels,  notwithstanding  their  guilty  rebellion,  and 
he  now  loves  rebellious  men  and  always  will  love  them, 
though  they  always  continue  in  rebellion  against  him. 
It  is  entirely  consistent  and  absolutely  necessary,  that 
God  should  exercise  benevolence  towards  fallen  angels 
and  fallen  men,  notwithstanding  their  great  criminality 
and  guilt,  for  his  benevolence  towards  them  is  the  only 
just  cause  of  his  holy  hatred  of  them.  If  he  should 
cease  to  exercise  holy  benevolence  towards  them,  he 
must  necessarily    exercise    an    unholy   malevolence 


SERMON    IX.  157 

towards  thom,  which  would  be  becoming  as  sinful  and 
odious  as  they.  Though  God  and  all  holy  beings  will 
forever  hate  unholy  ones  ;  yet  they  will  never  licel  ma- 
levolence towards  them.  But  Ihe  mom.ent  they  should 
cease  to  exercise  benevolence  towards  the  spirits  in 
prison,  they  would  be^in  to  exercise  malevolence 
towards  them,  which  would  be  infinitely  crinunal.  it 
is  demonstrable  from  God's  loving  and  hating  sinneis 
in  this  world,  that  he  will  continue  to  love  and  hate 
them,  as  long  as  they  are  impenitent. 

2.  If  God  loves  and  hates  sinners  in  this  world  at 
all  ;  then  he  loves  and  hates  them  more  than  any  other 
being  does  in  the  universe.  It  appears  from  what  has 
been  said,  that  God  does  really  both  love  and  hate  im- 
penitent sinners.  Christ  loved  and  hated  impenitent 
sinners,  while  he  lived  upon  earth.  He  loved  and  hated 
the  impenitent  young  man,  who  appeared  externally  so 
lovely.  He  loved  and  hated  Judas.  He  loved  and 
hated  the  impenitent  Jews.  He  loved  and  hated  even 
his  murderers  on  the  cross.  Holy  angels  love  and 
hate  unholy  men.  Holy  men  love  and  hate  unholy 
men.  Holy  friends  love  and  hate  unholy  friends.-- 
And  holy  parents  love  and  hate  their  unholy,  impeni- 
tent children.  But  God  loves  and  hates  impenitent 
sinners  more  than  the  man  Christ  Jesus  loved  and  hated 
them  ;  more  than  holy  angels  love  and  hate  them  ; 
more  than  holy  friends  love  and  hate  them  ;  more  than 
holy  parents  love  and  hate  them.  His  love  of  benev- 
olence bears  proportion  to  all  his  great  and  essential 
attributes.  His  love  of  benevolence  to  impenitent  sin- 
ners is  infinitely  strong  and  tender.  He  loves  every 
sinful  human  soul,  more  than  any  other  being  loves  it. 
And  as  his  hatred  of  impenitent  sinners  flows  from  his 
infinitely  strong  and  tender  benevolence  towards 
them  ;  so  his  hatred  of  them  is  unspeakably  greater 
than  the  hatred  of  any  other  being.  And  it  always 
appears  so  to  impenitent  sinners  themselves,  when  they 
are  awakened  to  realize  his  infinite  hatred.  They  had 
rather  that  the  united  hatred  of  all  created  beings 
should  be  pointed  against  them  and  fall  upon   therp, 


153  SERMON    IX. 

than  that  his  holy  wrath  should  be  pointed  against  thero 
and  fall  upon  them.  The  scripture  speaks  of  the 
fierceness  of  the  wrath  of  Almighty  God  ;  but  these 
strong  expressions  but  faintly  represent  the  greatness 
of  that  wrath  of  God,  which  abides  upon  impenitent 
{^inners  every  day,  notwithstanding  all  the  displays  of 
benevolence  towards  them  in  the  course  of  his  provi- 
dence. Indeed,  all  the  indications  of  his  benevolence 
are  equal  indications  of  his  wrath  and  displeasure 
tow  ards  them,  because  his  wrath  flows  from  and  is  equal 
to  his  infinite  benevolence. 

3.  If  impenitent  sinners  themselves  areas  much  the 
objects  of  God's  hatred,  as  of  his  love  ;  then  it  is  very 
important,  that  they  should  be  made  sensible  of  it. — 
They  are  willing  to  believe,  that  God  loves  them  ;  and 
they  love  to  hear  of  the  astonishing  love  of  benevo- 
lence towards  them,  displayed  in  sending  his  Son  to 
die  for  them  and  in  lavishing  upon  them  the  blessings  of 
providence.  But  they  are  not  so  willing  to  believe,  that 
God  hates  them  as  much  as  he  loves  them  ;  and  they 
are  as  unwilling  to  hear  this  disagreeable  truth  incul- 
cated upon  them.  Hence  they  love  to  hear  ministers 
preach  upon  the  marvellous  love  of  God  towards  them; 
l3ut  cannot  bear  to  hear  ministers  preach  upon  God's 
holy  and  just  displeasure  and  wrath  against  them. — 
They  can  bear  to  hear,  that  God  hates  depravity,  sel- 
fishness, impenitence,  unbelief,  disobedience  and  rebel- 
lion in  the  abstract.  But  it  is  not  true,  that  God  hates 
these  sins  in  the  abstract  and  as  separate  from  sinners 
themselves.  He  hates  sinners  themselves,  who  are 
depraved,  who  are  selfish,  who  are  impenitent,  who 
are  unbelieving,  who  are  disobedient  and  who  are  re- 
bellious. Christ  did  not  preach  about  sin  in  the  ab- 
stract, as  being  an  object  of  God's  displeasure  ;  but 
about  sinners  themselves  being  the  objects  of  God's 
displeasure.  He  told  them,  that  they  were  of  their  fa- 
ther the  devil  and  felt  and  acted  as  he  did  ;  that  they 
had  both  seen  and  hated  both  him  and  his  Father  ;  and 
that  they  were  serpents  and  a  generation  of  vipers,  who 
deserved  the  damnation  of  hell.      This  they  disliked 


SERMON    IX.  159 

and  said,  that  he  reproached  them.  Sinners  now  dis- 
like to  hear,  that  God  hates  all  workers  of  iniquity  ; 
and  that  his  wrath  is  pointed  against  them  and  constant- 
ly abides  upon  them.  L  know,  that  it  is  much  more 
pleasing  to  sinners,  to  preach  the  love  than  the  hatred 
of  God  towards  them  ;  but  it  is  not  much  more  safe. 
They  are  ready  enough  to  believe,  that  God  loves 
them,  but  they  are  slow  of  heart  to  beheve,  that  God 
hates  them  as  vile  and  odious  creatures,  even  as  vile 
and  odious  as  those  in  a  state  of  irrecoverable  misery. 
Paul  had  zeal  and  fidelity  enough  to  inculcate  thvA 
truth  upon  the  heart  and  conscience  of  a  sinner,  with 
plainness  and  pungency.  He  said,  ''O  full  of  all  sub- 
tility  and  all  mischief,  thou  child  of  the  devil,  thou  en- 
emy of  all  righteousness,  wilt  thou  not  cease  to  per- 
vert the  right  ways  of  the  Lord  ?"  P  aul  knew  that 
this  was  the  true  character  of  Elymas  the  sorcerer 
and  of  himself,  before  his  heart  was  changed.  Nor 
was  this  character  peculiar  to  them,  but  is  common  to 
the  most  amiable  impenitent  sinners  in  the  world. — 
They  are  perfectly  sinful  and  consequently  perfectly 
hateful  in  the  sight  of  an  heart-searching  God.  This 
truth  ought  to  be  plainly  and  forcibly  inculcated  upon 
the  hearts  and  consciences  of  sinners,  to  prepare  them 
to  see  and  feel  the  necessity  of  embracing  the  mercy  o-f 
God  offered  to  them  in  the  gospel. 

4.  If  it  be  consistent  with  the  benevolence  of  God 
towards  sinners  to  hate  them  ;  then  it  is  consistent 
with  his  benevolence  to  express  his  hatred  towards 
them.  The  only  reason,  why  some  suppose  it  is  incon- 
sistent with  God's  love  to  sinners  to  punish  them,  is^ 
because  it  is  inconsistent  with  his  benevolence  to  hate 
them.  But  we  have  shown,  that  it  is  consistent  with 
God's  love  of  benevolence,  to  hate  unholy,  selfish,  ma- 
levolent sinners.  The  consequence  is  undeniable,  that 
it  is  consistent  with  his  benevolence,  to  punish  those 
whom  he  hates  ;  and  whom  his  very  benevolence  dis- 
poses him  to  hate.  Punishment  is  the  expression  and 
the  only  proper  expression  of  hatred.  The  infliction 
of  pain,  or  natural  evil,  is  no  punishment^  when  it  is 


iS(y  SERMON    IX. 

not  dfisigned  to  express  hatred  towards  the  subject  of 
it.  -  The  surgeon,  in  the  amputation  of  a  limb,  often 
inflicts  great  pain  upon  the  patient,  but  he  expresses 
Jove  and  n;)t  hatred  ;  and  therefore  the  pain  he  inflicts 
is  no  punishment.  But  it  is  the  sole  design  of  punish- 
ment, to  express  hatred  towards  the  punished.  And  if 
the  punished  deserve  to  be  hated,  they  equally  deserve 
to  be  punished,  wliich  is  the  proper  and  just  expression 
of  hatred.  If  God's  benevolence  disposes  God  to  hate 
sinners  as  long  as  they  remain  impenitent ;  then  it  must 
equally  dispose  him  to  express  his  hatred  towards  them, 
by  punishing  them  as  long  as  they  remain  impenitent. 
And  his  punishing  them  will  have  no  tendency  to  di- 
minish or  take  away  his  hatred  of  them.  If  his  hatred 
of  them  arose  from  selfishness  and  was  of  the  nature  of 
revenge,  it  is  true,  his  punishing  them  might  gradually 
diminish  and  finally  take  away  his  hatred  of  sinners.— 
Sinners  often  punish  one  another  in  revenge  to  such 
a  degree,  as  to  soften  and  turn  their  own  malignant 
hearts  into  compassion  towards  the  objects  of  their  ha- 
tred.' But  as  God  does  not  hate  sinners  from  selfish- 
ness ;  so  he  will  never  punish  them  in  malevolence  and 
revenge,  but  only  from  benevolence  which  necessarily 
disposes  him  to  hate  them,  because  they  are  really  bate- 
fuj.  If  we  can  only  see,  that  it  is  consistent  with  the 
benevolence  of  God  towards  impenitent  sinners  to  hate 
them,  tiien  w^e  can  as  clearly  see,  that  it  is  consistent 
with  his  benevolence,  to  punish  them  :  and  to  punish 
them  as  long  as  they  remain  sinners  and  the  proper  ob- 
jects of  God's  just  displeasure  and  hatred.  We  have  no 
evidence  from  scripture,  that  God's  hatred  of  the  fal- 
len angels  has  abated,  or  ever  will  abate.  And  we 
have  no  evidence  in  scripture,  that  God's  hatred  of  Ju- 
das and  of  the  human  spirits  in  the  regions  of  darkness 
has  ever  abated,  or  ever  will  abate.  Of  course  we  have 
no  evidence  from  scripture  that  the  punishment  of  any 
impenitent  sinners  will  ever  abate  or  cease.  So  long 
as  they  remain  impenitent,  they  will  remain  hateful, 
and  so  long  as  they  remain  hateful  it  is  consistent 
-with  his  benevolence  towards  them  to  express  his  dis- 


SERMON   IX.  161 

pleasure  and  his  wrath,  by  punishing  tliem.  That 
benevolence  of  God  towards  impenitent  sinners, 
which  disposes  him  to  hate  them,  will  always  dispose 
him  to  express  his  hatred,  by  giving  them  a  just  recom- 
pence  of  reward. 

5.  If  God's  hatred  of  impenitent  sinners  flows 
from  his  benevolence  ;  then  his  punishing  them  must 
flow  from  his  benevolence.  He  can  be  and  will  be,  as 
benevolent  in  punishing,  as  in  hating  sinners.  And  this 
will  give  a  peculiar  weight  and  pungency  in  the  pun- 
ishment of  the  finally  impenitent.  They  will  know, 
that  God  loves  them,  while  he  actually  punishes  them. 
A  disobedient  child  cares  but  little  about  the  punish- 
ment, wliich  his  parent  inflicts  upon  him,  in  revenge  ; 
but  he  is  obliged  to  stoop,  when  his  parent  corrects  in 
love.  The  finally  miserable  will  be  as  capable  of  see- 
ing the  benevolence  of  God  towards  them  in  another 
world,  as  they  were  capable  of  seeing  it  in  this  world, 
xvhile  God  was  pouring  dow^n  upon  them  the  blessings  of 
his  providence  in  a  rich  and  astonishing  profusion.--- 
And  this  incontestable  evidence  of  his  benevolence  will 
never  be  erased  from  their  minds.  So  Christ  says  in 
the  parable  of  Dives  and  Lazarus.  When  the  rich 
man  begged  to  have  Lazarus  sent  to  alleviate  his  tor- 
ments, the  request  was  denied  on  the  ground  of  God's 
benevolence  to  him.  *' Son,  remember,  that  thou  in 
thy  life  time  receivedst  thy  good  things  and  Lazarus 
evil  things  :  but  now  he  is  comforted  and  thou  art  tor- 
mented." The  benevolence  of  God  carried  conviction 
to  his  conscience,  that  he  did  not  punish  him  from  mal- 
evolence, hut  from  that  goodness,  which  disposed  him 
both  to  hate  and  punish  him.  All  the  finally  misera- 
ble will  have  the  the  same  conviction,  that  God  always 
did  and  always  will  love  them  with  benevolence,  while 
he  hates  and  punishes  them  forever.  How  insupport- 
able must  that  eternal  punishment  be,  which  flows 
from  infinite  and  eternal  benevolence. 

6.  If  it  be  the  benevolence  of  God,  that  disposes  him 
to  hate  and  punish  impenitent  sinners  forever,  then  it 
is  extremely  absurd  and  dangerous  for  sinners,  to  rely 

21 


163  SERMON    IX. 

upon  his  mere  benevolence  to  save  them  in  the  elev- 
enth and  dying  hour.  This  many  appear  to  do,  who 
are  not  Universalists  in  theory,  or  sentiment.  And 
the  reason  is^  that  they  view  God's  benevolence,  as  im- 
plying the  love  of  complacence.  They  cannot  think, 
that  God  who  has  treated  them  so  benevolently  all 
their  hfe  time,  does  really  hate  them,  in  their  last  and 
most  distressing  moments.  But  why  do  they  form  this 
idea  of  God's  benevolence  ?  It  is  because  they  love 
darkness  rather  than  light  ;  and  error  rather  than  truth. 
It  is  because  they  are  totally  depraved  and  their  total 
depravity  blinds  their  understanding  and  conscience. 
But  see,  ye  blind  ;  and  hear,ye  deaf.  That  love  of  God, 
in  which  you  trust,  may  and  will  sink  you  to  the  lowest 
hell,  if  you  remain  impenitent  and  unbeheving.  The 
wrath  of  God  now  abides  upon  you  and  will  abide  up- 
on you  forever,  except  you  repent. 

This  subject  now  calls  upon  all  to  inquire  and  deter- 
mine, whether  they  are  saints  or  sinners.     The  distinct 
tion  is  great  and  will  draw  after  it,  the  most  serious 
and  important   consequences.     If  you  are  saints  God 
now  loves  you  with  both  the  love  of  benevolence  and 
the  love  of  complacence  ;  and  will  forever  love   you 
with  both  the  love  of  benevolence  and    complacence. 
But  if  you  are  sinners,  God's  love  of  benevolence  now 
disposes  him  to  hate  and  punish  you  ;  and  he  will  con- 
tinue to  hate  and  punish  you  to  all   eternity  if  you  con- 
tinue impenitent.  Are  you  ready  to  decide  the  important 
question  ?     If  you  delay  to  decide    it,  it  will  soon  be 
decided  for  you.     Though  God  can  have  no  pleasure 
in  your  death  yet  he  can  take  pleasure  in  rewarding  you 
according  to  your  works.    And  you   will   know,    that 
from  his  perfect  and  infinite  benevolence,  God  will  hate 
£^11  workers  of  iniquity  forever  and  ever. 


SERMON  X. 


THE  VINDICTIVE  JUSTICE  OF  GOD. 

1.  Samuel,  XV.  33. — And  Samuel  hewed  ^^gag" 
in  pieces  before  the  Lord  in  Gilgal. 

Agag  was  king  of  the  Amalekites ,  who  were  the 
natural  enemies  of  the  Israelites.  Both  nations  sprang 
from  the  same  original  stock.  The  Israelites  sprang 
from  Jacob  and  the  Amalekites  sprang  from  Esau,  the 
brother  of  Jacob.  Esau's  posterity  imbibed  the  spirit 
of  their  father  and  harboured  a  mortal  enmity  to  the  pos- 
terity of  Jacob.  Accordingly,  as  soon  as  the  Israelites 
left  Egypt  and  set  out  upon  their  journey  to  Canaan, 
the  Amalekites,  without  receiving  any  provocation 
from  the  Israelites,  came  out  and  fought  against  them 
at  Rephidem.  But  at  the  prayer  of  Moses  and  by  , 
the  arm  of  Joshua,  God  defeated  them  ;  and  at 
the  same  time  devoted  the  whole  nation  to  utter  ruin. 
*'  The  Lord  said  unto  Moses,  Write  this  for  a  memo- 
]'ial  in  a  book  and  rehearse  it  in  the  ears  of  Joshua  : 
for  I  will  utterly  put  out  the  remembrance  of  Amalek 
from  under  heaven.  And  Moses  built  an  altar  and 
called  the  name  of  it  Jehovah-nissi  :  For  he  said.  Be- 
cause the  Lord  hath  sworn,  that  the  Lord  will  have 
war  with  Amalek  from  generation  to  generation. "-- 
God  delayed ,  for  more  than  an  hundred  years,  to  put 
this  irreversible  sentence  into  execution.  But  after 
the  Israelites  were  established  in  the  land  of  promise, 
and  had  a  king  set  over  them,  God  gave  a  commission 
to  Saul,  their  king,  by  the  hand  of  Samuel,  to  go  and 
extirpate  the  whole  race  of  Amalek.  "  Samuel  said 
unto  Saul,  The  Lord  sent  me  to  anoint  thee  king  over 


164i  SERMON    X. 

Israel :  now  therefore  hearken  unto  the   voice  of  the 
words  of  the  Lord.     Thus  saith  the  Lord  of  hosts  I  re- 
member that  which  Amalek  did  to  Israel,  how  he  laid 
wait  for  him  in  the  way,  when  he  came  up  from  Egypt. 
Now  go  and  smite  Amalek  and  utterly  destroy  all  that 
they  have  and  spare  them  not  ;  but  slay  both  man  and 
woman,  infant  and  suckling,  ox  and  sheep,  camel  and 
ass.^'     Saul  immediately  raised  an  army  of  more  than 
two  hundred  thousand  men  and  went  and   took  Agag 
the  king  of  the  Amalekites  alive  and  destroyed  all  the 
people  with  the  edge  of  the    sword.     But    he  spared 
Agag  and  the  best  of  the  sheep  and  oxen  and  all   that 
was  good.     For  this  disobedience  to  the  express  com- 
mand of  God;  Samuel,  under  a  divine  impulse,  rebuk- 
ed him  and  brought  him  to  confess  his  offence.     And 
under  the  same  impulse,  Samuel  said  to  Saul,  "  Bring 
hither  Agag  the  king  of  the  Amalekites.     And  Agag 
came  unto  hmi  delicately.    And  Agag   said,  Surely 
the  bitterness  of  death  is  past.     And  Samuel    said,  as 
thy  sword  hath  made  women  childless,   so    shall  thy 
mother  be  childless  among  women.    And  Samuel  hew- 
ed Agag  in  pieces  before  the  Lord  in  Gilgal."  Though 
Agag  had  been  an  enemy  to  Saul  and  to  his  people 
and  was  still  an  enemy  to  both  ;  yet  Saul  w^as  disposed 
to  save  him  from  punishment.     But  God,  who  viewed 
Agag  as  an  enemy  to  himself  and  to  his  people,  would 
not  release  him  from  the  punishment  he  deserved  ;  but 
inspired  Samuel  to  give  him  a  just  recompense    of  re-^ 
ward.     This  striking  instance  of  the  divine    conduct 
teaches  us. 

That  God  is  more  disposed  to  punish  his  enemies, 
than  sinners  are  to  punish  theirs.      I  shall, 

I  Show  that  sinners  are  disposed  to  punish  their 
enemies  ;  And, 

II.  Show  that  God  is  still  more  disposed  to 
punish  his  enemies,  than  they  are  to  punish  their  en- 
emies. 

I.  I  am  to  show,  that  sinners  are  disposed  to  punish 
their  enemies.  This  will  appear  both  from  their  char' 
acter  and  conduct. 


SEllMON    X.  1(35 

1.  It  appears  from  their  character,  as  drawn  by  the 
Searcher  of  hearts.  God  perfectly  knows  their  real  feel- 
ings and  has  clearly  described  Ihem  in  his  word  And 
according  to  his  infallible  description,  they  are  entirely 
selfish.  They  possess  not  the  least  spark  of  holy  love, 
but  are  under  ihe  entire  dominion  of  selfishness.  They 
liave  not  the  love  of  God  in  them,  but  are  emphatically 
lovers  of  their  ownselves.  Though  their  sellishness 
disposes  them  to  love  those,  who  love  them  ;  yet  it  no 
less  disposes  them  to  hate  those,  who  hate  them,  wheth- 
er they  are  friendly,  or  unfriendly  to  God.  Satan, 
who  knew  the  nature  of  selfishness,  told  God  that  if 
he  should  only  touch  the  interest  of  Job,  he  would 
curse  him  to  his  face  ;  and  had  Job  been  the  selfish 
person  he  represented  him  to  be,  his  assertion  would 
undoubtedly  have  been  verified,  when  God  stripped  him 
of  his  dearest  interest.  Esau  hated  Jacob,  because 
Jacob  had  injured  his  interest  ;  and  there  was  a  time, 
when  he  would  have  wreaked  his  vengeance  upon  him 
had  it  not  been  for  a  divine  restraint.  Sinners,  who 
are  under  the  reigning  power  of  selfishness,  are  not  on- 
ly hateful,  but  they  hate  one  another.  "  Their  throat 
is  an  open  sepulchre,  their  mouth  is  full  of  cursing  and 
bitterness,  their  feet  are  swift  to  shed  blood,  destruc- 
tion and  misery  are  in  their  ways  and  the  way  of 
peace  they  have  not  known."  They  are  always  dis- 
posed to  punish  their  enemies  ;  and  nothing  prevents 
them  from  doing  it,  but  either  interest,  impotence,  or 
fear.       But, 

2.  It  more  clearly  appears  from  their  conduct, 
than  from  their  charatcer,  that  they  are  disposed  to  pun- 
ish their  enemies.  They  have  been  in  all  ages  em- 
bruing  their  hands  in  each  other's  blood.  Nations 
have  destroyed  nations  and  filled  the  earth  with  vio- 
lence. Thousands  of  individuals  have  destroyed  their 
supposfe^d  enemies  by  deeds  and  assassinations.  Sin- 
ners are  disposed  not  only  to  punish  their  enemies,  but 
to  punish  them  in  the  most  cruel  and  barbarous  man- 
ner. No  species  of  animals  have  ever  been  found, 
that  arc  so  ciiiel  to  one  another,  as  men  are  to  men.— 


1G6  SERMON    X. 

They  have  invented  a  thousand  ways  of  putting  one 
cinotlier  to  the  most  excruciating  tortures,  for  the  most 
Iriiiin^z;  oilences.  But  it  is  needless  to  enlarge  upon 
this  part  of  the  subject.  I  proceed  therefore  to  the 
principal  point  proposed,  which  is  to  show, 

II.  That  God  is  more  disposed  to  punish  his  ene- 
mies, than  sinners  are  to  punish  theirs. 

God  knows,  that  sinners  are  his  enemies  and  hate 
his  existence,  his  perfections,  his  designs  and  his  whole 
government.  He  knows,  that  they  hate  him  vvithout 
a  cause,  as  he  has  al^^ays  treated  tliem  perfectly  right. 
He  knows,  that  they  are  enemies  to  one  another  and  to 
all  intelligent  creatures.  He  viewed  Agag  as  an  ene- 
my to  all  righteousness  ;  and  he  views  all  sinners  in 
the  same  light.  Hence  he  must  be  displeased  with 
them  ;  and  if  displeased,  disposed  to  express  his  dis- 
pleasure towards  them  ;  and  if  disposed  to  express  his 
displeasure  towards  them,  he  must  be  disposed  to  pun- 
ish them  ;  for  nothing  but  punishment  is  a  proper  ex- 
pression of  his  displeasure  towards  them.  There  is 
precisely  the  same  reason  to  believe,  that  God  is  dis- 
posed to  punish  his  enemies,  that  there  is  to  believe, 
that  he  is  really  displeased  with  them  for  hating  and 
opposing  him,  without  a  cause.  And  who  can  serious- 
ly think,  that  God  is  not  displeased  with  his  unholy, 
impenitent  and  incorrigible  enemies  ?  But  if  this  be 
true,  must  we  not  suppose,  that  he  is  as  much  dispos- 
ed to  punish  them,  as  they  are  to  punish  their  enemies? 
and  indeed  much  more  disposed  to  punish  them  ?  He 
was  more  disposed  to  punish  Agag  than  Saul  was.  As 
soon  as  he  had  gotten  Agag  in  his  power  and  was  able 
to  restrain  him  from  doing  any  more  mischief  to  him- 
self and  to  his  people,  he  was  willing  to  spare  his  life. 
But  Gcd,  who  had  been  disposed  to  punish  him  and 
]iad  devoted  him  to  destruction,  remained  inflexibly 
disposed  to  give  him  his  reward  ;  and  by  the  sword  of 
Samuel,  made  him  ari  example  of  his  amiable  and  aw- 
ful justice.  But  still  it  may  be  inquired,  why  God 
was  more  disposed  to  punish  Agag  than  Saul  was  ? 
and  why  in  all  cases,  he  is  more  disposed  to  punish  his 


SKRMON    X.  IGT 

enemies,  than  sinners  arc   to  punish  their  enemies  ?— - 
To  this  I  answer, 

1,  It  is  because  he  hates  the  conduct  of  his  enemies, 
simply  considered  ;  but  sinners  do  not  hate  the  conduct 
of  their  enemies  simpiy  considered.  Though  their 
enemies  may  act  sinfully,  it  is  not  their  sinfulness  that 
they  hate.  It  is  only  because  their  sinfuhiess  is  point- 
ed against  them  and  does  them  hurt,  that  they  Jiute  it. 
They  love  the  spirit,  which  their  enemies  possess  and 
would  be  pleased  to  see  it  acted  out  against  other  per- 
sons, whose  interest  or  happiness  they  wish  to  have  de- 
stroyed.  They  love  seliishness,  when  it  is  exercised 
to  promote  their  interest.  They  love  avarice,  injus- 
tice, malice  and  revenge,  when  these  sinful  aifcctions 
are  exercised  in  their  favor  ;  and  never  hate  them,, 
only  when  they  operate  to  their  disadvantage.  They 
do  not  hate  the  conduct  of  their  enemies,  because  it  ia 
in  its  own  nature  sinful,  but  merely  because  it  is  inju- 
rious to  their  own  personal  good.  Saul  did  not  hatf^ 
Agag  for  any  cruelty,  malice,  or  revenge,  which  he 
had  exercised  before  he  came  against  him  and  his  peo- 
ple in  battle  ;  and  therefore  was  not  disposed  to  punish 
him,  after  he  had  disarmed  him  of  his  power  to  do  him 
and  his  subjects  any  more  hurt.  And  this  holds  true  in 
all  cases  in  respect  to  sinners  ;  they  are  not  disposed  to 
punish  their  enemies  as  sinners  ;  but  only  iis  opposers 
of  their  own  safety,  or  happiness.  But  God  hates  th& 
conduct  of  his  enemies,  because  it  is  sinful  and  not 
merely  because  it  is  hurtful.  He  is  of  purer  eyes  tha^ 
to  behold  sin  '>vith  the  least  complacency.  It  is  ths 
abominable  thing,  that  his  soul  hatetli.  And  he  is 
disposed  to  punish  it  in  his  enemies,  because  he  hates 
it  in  itself  considered.  He  hates  it  as  much  as  he  loves 
holiness.  We  are  told,  ''The  righteous  Lord  loveth 
righteousness."  God  is  infinitely  holy  ;  and  therefore 
hates  all  unholiness  and  sin  with  infinite  hatred. — 
Though  he  knows,  that  he  can  overrule  all  sin  to  his 
own  glory  and  cause  it  to  promote  his  own  interest, 
yet  he  hates  it  perfectly  ;  and  is  as  much  dispos- 
ed to  punish  it,  as  to  hate  it.      He  hates  his  enemicS;, 


16S  SERMON    X. 

because  they  are  in  their  own  nature  hateful ;  and  he 
is  disposed  to  punish  them,  because  they  are  in  their 
own  nature  deserving  of  punishment.  He  is  therefore 
far  more  disposed  to  punish  his  enemies,  than  sinners 
are  to  punish  their  enemies. 

2.  God  is  more  disposed  to  punish  his  enemies,  than 
sinners  are  to  punish  llieirs,  because  his  hatred  to  his 
enemies  cannot  be  turned  into  love.  The  hatred  of 
sinners  can  be  turned  into  love,  because  they  do  not 
hate  the  character,  but  only  the  conduct  of  their  ene- 
mies, which  they  view  detrimental  to  themselves.  As 
soon  as  their  enemies  any  way  atone  for  the  evil,  which 
they  have  done  to  them  and  turn  about  and  unite  with 
them  in  promoting  their  interest,  their  enmity  or  dispo- 
sition to  punish  them,  softens  into  love  and  friendship. 
Thus  Ahab  king  of  Israel  became  reconciled  to  his  en- 
emy Benhadad  king  of  Assyria,  as  soon  as  he  meanly 
prostrated  himself  before  him,  with  a  rope  upon  his 
neck  and  humbly  begged  for  mercy.  Ahab  loved  that 
enemy  to  God  and  to  his  people,  as  soon  as  he  appear- 
ed friendly  to  himself.  And  this  highly  displeased 
God,  who  sent  his  prophet  to  reprove  him  for  his  sinful 
and  selfish  compassion  to  one,  who  deserved  to  die. — 
Jehosaphat  was  an  enemy  to  the  king  of  Israel  and 
the  king  of  Israel  was  an  enemy  to  him.  But  when 
the  king  of  Israel  invited  him  to  his  court,  treated  him 
with  great  attention  and  proposed  to  unite  with  him  in 
regaining  Ramoth-Gilead,  which  he  claimed  as  part  of 
his  kingdom,  Jehosaphat  the  king  of  Judah  consented 
to  go  with  him  to  Ramoth-Gilead,  where  God  punish- 
ed him  for  his  friendship  to  an  idolatrous  and  wicked 
king.  Herod  and  Pontius  Pilate  were  bitter  enemies 
to  each  other  ;  but  as  soon  as  Christ  stood  in  their 
way,  they  could  become  cordial  friends  and  unite  in 
destroying  their  common  enemy.  Thus  kings  and 
princes  and  subjects  all  over  the  world,  become  cor- 
dially reconciled  to  those,  whom  they  have  punished, 
or  wish  10  punish,  as  soon  as  they  cease  to  do  them 
personal  injury,  or  begin  to  do  them  personal  good. 
The  reason  is,  in  all  these  cases,  that   they  hate  their 


SERMON    X.  •  169 

eiicmles  and  feci  disposed  to  punish  tbem,    only  on  ac- 
count of  personal  injuries  done  to  them.    But  God  feels 
very  differently  towards  his  enemies.       He  hates  their 
character,  as  well  as  their  conduct.       He   sees  every 
imagination  of  the  thoughts  of  their  heart  to  be  evil, 
only  evil  continually.     He  sees  not  only  their  enmity 
to  him,  but  their  enmity  to  his  subjects  and  to  his  whole 
kingdom.     He  hates  their  apparent  friendship  as  much 
as  their  open  opposition  ;  and  he  hates  both   for  what 
they  are   in  themselves  considered  and  not  merely  for 
the  mischief  they  do.     His  hatred,    therefore,    cannot 
be  turned  into  love,  by  any  alteration    in   their  mere 
outward  conduct,  while  there  hearts  remain  the  same. 
So  long,  therefore,  as  his  enemies  remain  sinners,  his 
hatred  of  them  and  his  disposition  to  punish  them  still 
remain.     He  is  disposed  to  punish  them,  not  merely 
for  some  particular  instances  of  their  conduct  towards 
him,  but  for  all  their  conduct  towards  themselves  and 
their  fellow  creatures.     He  is  angry  with  the  wicked[ 
every  day  and  every  moment,  for  being  enemies  to  all 
righteousness.     And  hence  he  is  disposed  to  punish  his 
enemies  far  more  severely,  than  sinners  are  to  punish 
theirs. 

3.  God's  hatred  of  his  enemies  is  perfectly  just,  but 
sinners'  hatred  of  their  enemies  is  always  unjust.  They 
never  hate  them  for  what  they  ought  to  be  hated,  but 
only  for  the  injury,  which  they  do  to  them.  They  do 
not  hate  them  for  selfishness,  which  is  the  only  thing 
for  which  they  ought  to  be  hated  ;  and  therefore  their 
very  hatred  is  selfish  and  wicked,  for  which  they  really 
deserve  to  be  punished.  And  a  sense  of  their  own 
guilt,  in  hating  their  enemies  for  what  they  approve  in 
themselves,  often  checks  and  restrains  them  from  pun- 
ishing their  enemies  with  severity  ;  and  in  many  cases, 
from  punishing  them  at  all.  Instead  of  feeling  that 
they  ought  to  punish  them  in  justice,  thoy  feelthat  it 
is  WTong  to  punish  them,  which  makes  them  more  mild, 
lenient  and  forgiving.  But  God  hates  his  enemies  for 
nothing,  but  what  deserves  to  be  hated  and  what  his 
real  benevolence  and  love  to  holiness  necessarily  dispo- 
se 


170  SERMON    X. 

ses  him  to  hate.  His  hatred  of  his  enemies  is  an  holy 
hatred  and  his  disposition  to  punish  them  an  holy  dis- 
position. He  feels  morally  obliged,  in  justice,  to  ex- 
press hishatred  of  them,  by  punishing  them  accordmg 
to  their  deserts.  It  belongs  to  him  to  punish  his  ene- 
mies and  to  punish  them  exactly  according  to  the  de- 
grr  es  of  their  guilt.  His  own  glory,  as  the  Supreme 
K3overeign  of  the  universe,  requires  him  to  punish  them 
and  to  punish  them  exactly  according  to  their  demerit. 
And  he  has  clearly  and  solemnly  declared  his  determi- 
nation, not  to  clear,  but  to  condemn  and  punish  the 
guilty.  "See  now  that  1,  even  I  am  he  ;  and  there 
is  no  God  with  me  :  I  kill  and  1  make  alive  ;  I  wound 
and  I  heal ;  neither  is  there  any,  that  can  deliver  out 
of  my  hand.  For  I  lift  my  hand  to  heaven  and  say,  I 
live  forever.  If  I  whet  my  glittering  sword  and  mine 
hand  take  hold  on  judgment ;  I  will  render  vengeance 
to  mine  enemies  and  will  reward  them  that  hate  me." 
God  feels  himself  mfmitely  bound,  in  point  of  justice 
and  in  regard  to  his  own  glory,  to  manifest  his  perfect 
displeasure  tow^ards  his  enemies,  by  giving  them  the  re- 
ward justly  due  to  them  for  their  sins.  He  is,  there- 
fore, iniinitely  more  disposed  to  punish  his  enemies, 
than  sinners  are  to  punish  their  enemies  ;  and  he  will 
actually  punish  them  with  unspeakably  greater  sever- 
ity.    Besides, 

4.  There  is  another  reason,  why  God  is  more  dis- 
posed to  punish  his  enemies,  than  sinners  are  to  punish 
theirs  ;  and  that  is,  his  regard  to  the  good  of  the  uni- 
verse, which  sinnei-s  totally  disregaixl  in  punishing  their 
enemies.  They  are  disposed  to  punish  their  enemies 
for  their  own  sake  and  not  for  the  good  of  others. — 
They  are  disposed  to  punish  merely  to  gratify  their 
own  feelings,  whether  it  tends  to  help,  or  hurt  any  other 
person,  or  being  bes^ides  themselves.  Yea,  they  are 
often  disposed  to  puni-^h  tli^^r  enemies,  though  they 
know  it  must  and  will  hurt  their  friends.  They  have 
no  regard  to  the  general  good  in  punishing,  but  will 
let  the  greatest  public  enemy  pass  with  impunity,  if 
their  own  personal  interest,  or  feelings,  do  not  require 


SERMON    X.  171 

him  to  be  punished.     But  God  punishes  his   enemies, 
both  to  display  his  justice  and  promote   the  best  inter- 
ests of  the  whole  intelligent  creation.     And  his  dispo- 
sition to  punish  his  enemies  is  equal  to  his  disposition 
to  do  what  is  right  and  best.     God   loves  the  good   of 
his  creatures  infinitely   more  than  either  saints  or  sin- 
ners love  their  own  good  ;    and  he  is  infinitely  more 
disposed  to  promote  the  good  of  his  creatures,  than  they 
are  to  promote  their  own  good.     Hence  he  is  far  more 
disposed  to  punish   his  and  their  enemies,  who  oppose 
his  and  their  interests,  ihsin  they   are  to  punish  such 
hijurious  and  guilty  creatures.       Accordingly,   he   al- 
ways measures  the  weight  and  duration  of  that  punish- 
ment, which  he  inflicts  upon  his  enemies,  according  to 
the  good  to  be  answered    by  it.     This   appears   from 
the  whole  course  of  his  providence  towards  mankind, 
in  every  age    and  in  every  part  of  the    world.       He 
punishes      sinners     in    this      world,    just    as     often 
and    as   much    as  the    good  of  mankind  in  this  world 
requires  and  no  more.     When  the  good  of  the    world 
requires  it,  he  punishes  individuals  ;  and  when  the  good 
of  the  world  requires  it,  he  punishes  cities,  or  nations, 
or  whole  kingdoms,  by  wars,  pestilence,  earth  quakes 
and  the  most  desolating  judgments      When  the  gene- 
ral good  required  it,  he  drowned  the  old  world,  burnt 
up  Sodom  and  Gomorrah,    plunged  Pharaoh  and  his 
ho  ts  in  the  Red  Sea,  buried  Korahandhis  company  in 
the  '  arth,  destroyed  Babylon,  Nineveh  and  even  Jeru- 
salem, the  capital  of  his  own  people.     Sinners  in  this 
world  have  never  been  disposed  to  punish    their  ene- 
mies, so  much  as  God  has  been  disposed  to  punish  his. 
Indeed,  he  has  never  suffered  sinners  to  punish  their  en- 
emies, only  when  he  was  far   more  disposed  to  punish 
them  himself.     He  employs  sinners  to  punish  both  his 
and  their  enemies.      So  that   whenever   they  punisli 
their  enemies,  he  is  the  prime  mover  and  agent  in  their 
punishment.     Sinners  have  never  desired,  nor  intend- 
ed to  inflict  such  severe   punishments  upon  their  ene- 
mies, as  God  has  upon  his.     He  has  constantly  been 
seeking  the  general  good  and  has  been  constantly  dis- 
posed to  punish  and  even  destroy   every  person  and 


il2  SERMON    X. 

people,  which  the  general  good  requh'ed  to  be  punish- 
ed, or  destroyed.  And  the  same  benevolence  of  the 
Deity  will  forever  dispose  him  to  punish  his  enemies  to 
as  great  a  degree  and  to  as  long  a  period,  as  the  gene- 
ral good  shall  require.  Though  the  disposition  of  sin- 
ners to  punish  their  enemies  may  abate  and  die  and 
even  turn  into  compassion  and  tenderness  ;  yet  God's 
disposition  to  punish  his  enemies  will  never  cease,  nor 
abate,  but  remain  as  lona;  as  he  remains  perfectly  holy, 
just  and  good  ;  and  they  remain  guilty  and  ill-deserving 
creatures.  He  has  threatened  to  send  tliem  away  into 
everlasting  punishment  ;  and  what  he  has  threatened, 
he  is  able  and  disposed  to  inflict  and  none  can  deliver 
out  of  his  hand. 

IMPROVEMENT. 

1.  If  sinners  are  less  disposed  to  punish  their  sin- 
ful enemies,  than  God  is  to  punish  his  enemies  ;  then 
their  tender  mercies  are  unholy  and  ciminal.  There 
is  nothing,  upon  which  many  gross  sinners  more  value 
themselves,  than  their  tenderness  &.  compassion  towards 
the  miserable  and  guilty.  Indeed,  all  sinners  have 
more  or  less  tenderness  &  sympathy  towards  miserable 
and  sinful  objects  ;  and  they  consider  their  sympathetic 
feelings  as  really  amiable  and  virtuous.  But  God  says 
in  his  word,  that  *' their  tender  mercies  are  cruel."  — 
They  are  often  very  unwilling  to  punish  those  whom 
they  ought  to  punish  ;  and  to  see  others  punished,  who 
justly  deserve  to  be  punished.  The  tender  mercies 
of  parents  often  prevent  them  from  punishing  with  the 
rod  of  correction,  their  guilty  children,  whom  they 
ought  to  punish.  The  tender  mercies  of  executive  offi- 
cers often  prevent  them  from  informing  against  trans- 
gressors of  good  and  wholesome  laws  ;  aud  from  put- 
ting them  into  execution.  The  tender  mercies  of 
friends  often  prevent  them  from  exposing  one  another 
to  the  punishment  they  know  they  deserve.  And  the 
tender  mercies  of  enemies  often  prevent  them  from  ex- 
posing those  to  punishment,  who  justly  deserve  it,  or 
to  so  great  punishment  as  their  conduct  merits.     This 


SERMON  \.  175 

was  true  in  respect  to  Saul.  He  was  not  willing;  to 
punish  A<^*agso  much  as  he  deserved  and  so  much  as 
God  was  disposed  to  punish  him..  Jehosaphat  had 
no  disposition  to  punish  the  king  of  Israel,  after  he  ap- 
peared friendly  to  him,  though  God  eventually  punish^ 
ed  him  severely.  And  there  is  no  sinner  in  the  world, 
who  is  willing  that  his  greatest  enemy  should  be  punish- 
ed eternally.  But  if  God  be  not  too  mucii  disposed  to 
punish  his  enemies,  then  sinners  are  too  little  disposed 
to  have  them  punished.  Their  tender  mercies  are  self- 
ish and  cruel;  and  would  destroy  the  highest  good  of  tiie 
universe.  Satan  undoubtedly  would,  if  he  could,  un- 
bar the  gates  of  destruction  and  let  himself  and  all  the 
spirits  in  prison  go  free,  rather  than  to  see  himself  and 
others  reserved  in  chains  to  everlasting  darkness  and 
despair.  But  is  there  any  thing  amiable  and  virtuous 
in  his  tender  mercies  ?  If  not,  then  there  is  nothing 
amiable  or  virtuous  in  those,  who  profess  to  desire  and 
expect  universal  salvation  ?  They  do  not  hate  sin,  as 
God  hates  it  ;  and  have  not  the  same  disposition  to 
punish  it,  that  God  has  to  punish  it,  according  to  its 
intrinsic  demerit.  Nothing  but  pure,  disinterested 
benevolence  can  dispose  any  creature,  or  being,  to  in- 
flict an  eternal  punishment  for  sin.  The  reason  is, 
no  creature,  or  being,  who  is  destitute  of  pure,  disinter- 
ested benevolence,  can  hate  sin  for  what  it  is  in  itself, 
or  can  be  disposed  to  punish  it  any  more,  or  any 
longer  than  their  interest  requires  it  to  be  punislied. 
All  sinners  are  apt  to  think,  that  God  is  altogether 
such  an  one,  as  themselves  ;  and  as  they  are  not  dis- 
posed to  punish  their  enemies  forever,  that  God  is  not 
disposed  to  punish  his  incorrigible  enemies  forever. 

2.  If  God  is  more  disposed  to  punish  his  enemies, 
than  sinners  are  to  punish  theirs  ;  then  none  can  truly 
love  God,  without  loving  his  vindictive  justice,  or  his 
disposition  to  punish  the  finally  impenitent  forever.— 
This  is  an  essential  attribute  of  his  nature  ;  and  he 
can  no  more  divest  himself  of  it,  than  he  can  divest 
himself  of  any  other  essential  attribute,  that  he  pos- 
sesses.    He  has  as  plainly  revealed  his  vindictive  jus- 


174  SERMON    X. 

lice  in  his  word  and  as  strikingly  displayed  it  in  his  prov- 
idence, as  any  one  of  his  glorious  perfections.      He  has 
said,  '' Vengeance  is  mine  and  i  will  repay.''     '•  He 
has  revealed  his  wrath  from  heaven  against  all  ungodli- 
ness and  unrighteousness  of  men."     And  his  vindictive 
justice  is  but  a  branch  of  his  pure  and  disinterested  be- 
nevolence.  It  is,  therefore,  impossible,  that  any  should 
sincerely  love  God,  without  loving  his  vindictive   jus- 
tice, or  inflexible  disposition  to  punish  sin  according  to 
its  desert.     I  know,  that  many  imagine,  that  the  gos- 
pel has  drawn  a  veil  over  his  justice  and  displays  only 
his  mercy  to  sinners.     But  this  is  so  far  from   being 
true,  that  the  justice  of  God  shines  more  clearly  in  the 
face  of  Jesus  Christ  on  the  cross,  than  in  the   law    at 
mount  Sinai.     And  that  the  justice  of  God  might  not 
be  obscured  by  the  gospel,  Christ  directed  his  apostles 
and  all  his  ministers  through  them   to  go   into  all   ihe 
the  world  and  proclaim,  ''  He  that  believeth  and  is  bap- 
tised, shall  be  saved  :  but  he  that  believeth  not  shall  be 
damned."      it  must  be  OA\ing  to  a  n.isc'pprehensic  n  of 
the  nature  and  design  of  Christ's  sufferings  and  death  on 
the  cross  and  to  a  misapprehension  of  the  terms  of  the 
gospel,  if  any  imagine,  that  the  gospel  does  not  display 
the  vindictive  justice  of  God.     It  is   impossible,  there- 
fore, for  any  to  approve  and  embrace  the  gospel  under- 
standingly,  while  they  disapprove  and   hate  the  vindic- 
tive justice  of  God.     The  gospel  may  be  and    often  is 
so   preached,   as  to  lead    sinners  to  think  that   they 
love  a  sin-forgiving,  while  they   hate  a   sin-punishing 
God.     But  this  is  a  most  dangerous  delusion  ;  for  God 
is  as  much  disposed  to  punish  as  to  forgive  sin.     This 
all  must  know  either  in  this  world,   or  the   next  ;  and 
when  those,  who  imagine  they  love   the  mercy,    while 
they  hate  the  justice  of  God,  discover  this  truth,  it  will 
destroy  all  their  false  love  and  awaken  all    their  native 
enmity  to  God,  which  must  be  removed,  or  they  will 
perish  forever. 

3.  If  God  be  more  disposed  to  punisli  his  enemies, 
than  sinners  are  to  punish  theirs  ;  then  his  present  con- 
duct in  punishing  sinners  is  a  strong  evidence,  that  he 


SERMON    X.  175 

will  punish  tho  finally  impenitent  forever.  This  is  call- 
ed an  evil  world,  because  so  many  evils  and  calamities 
abound  in  it.  Many  are  the  ailiictions  of  the  ri^^hteous, 
as  well  as  of  the  unrigljteous.  (jlod  punishes  both 
saints  and  sinners  in  this  life  ;  and  sometimes  he  pun- 
ishes both  severely.  And  he  never  punishes  any,  who 
do  not  deserve  it.  And  since  he  punishes  men  in  this 
world,  because  they  deserve  to  be  punished,  it  is  ration- 
at  to  conclude,  that  he  will  punish  the  impenitent  in 
another  world,  because  they  deserve  it.  The  apostle 
Peter  reasons  in  this  manner.  * '  For  the  time  is  come, 
that  judgment  must  begin  at  the  house  of  God  :  and  if 
it  first  begin  at  us,  what  shall  the  end  of  them  be,  that 
obey  not  the  gospel  of  God  ?  And  if  the  righteous 
scarcely  be  saved,  where  shall  the  ungodly  and  the  sin- 
ner appear  ?"  Again,  this  sanie  apostle  says,  "  If  God 
spared  not  the  angels  that  sinned,  but  cast  them  down 
to  hell  and  delivered  them  into  chains  of  darkness,  to 
be  reserved  unto  judgment  ;  and  spared  not  the  old 
world,  but  saved  Noah  the  eighth  person,  a  preacher  of 
righteousness,  bringing  in  the  flood  upon  tlie  world  of 
the  ungodly  ;  and  turning  the  cities  of  Sodom  and  Go- 
morrah into  ashes,  condemned  them  with  an  overthrow, 
malang  them  an  ensample  unto  those,  that  after  should 
live  ungodly  ;  the  Lord  knoweth  how  to  deliver  the 
godly  out  of  temptation  and  to  reserve  the  unjust  unto 
the  day  of  judgment  to  be  punished." 

These  passages  are  to  be  understood  literally  in 
their  plain  and  obvious  sense,  because  they  perfectly 
agree  with  the  general  current  of  scripture,  and  with 
the  dictates  of  reason  on  this  subject.  There  are  the 
same  reasons  for  God's  punishing  ids  incorrigible  ene- 
mies in  another  world,  as  for  punishing  them  in  this  ; 
and  there  are  the  same  reasons  for  his  punishing  them 
forever,  as  for  punishing  them  at  all  One  reason  why 
God  punishes  men  in  tliis  world,  is  because  he  hates 
sin  in  its  own  nature  ;  and  another  reason  is,  because 
the  punishment  of  sin  tendy  to  promote  the  good  of 
mankind  in  this  world.  I'iiese  two  reasons  will  exist 
in     their  full   force    in  another  world    and  require 


i7o  SERMON    X. 

God  to  punish  sin  there,  because  he  hates  it,  and  to 
punish  it  forever,  because  the  punishment  of  it  will 
forever  display  liis  amiable  justice  and  raise  the  holi- 
ness and  happmcss  of  the  heavenly  world  to  the  highest 
degree  of  perfection.  There  is  every  reason  to  be- 
lieve, from  scripture,  from  the  nature  of  sin,  from  the 
character  of  God  and  from  his  punishing  sin  in  this 
world,  that  he  will  punish  it  forever.  Hence  says  the 
apostle,  ''  If  we  sin  wilfully,  after  that  we  have  receiv- 
ed the  knowledge  of  the  truth,  there  remaineth  no 
more  sacrifice  for  sin,  but  a  certain  fearful  looking  for 
of  judgment  and  liery  indignation,  which  shall  devour 
the  adversaries." 

4.  If  God  is  more  disposed  to  punish  his  enemies, 
than  sinners  are  to  punish  theirs  ;  then  all  real  saints 
are  willing  that  God  should  punish  his  enemies  as 
much  and  as  long  as  they  deserve  to  be  punished.— 
They  are  willing  to  be  punished  themselves  and  to  see 
others  punished  in  this  world,  as  much  and  as  long  as 
a  wise, holy  c^-  benevolent  God  sees  best  to  punish  them. 
Samuel  was  w^illing  to  punish  Agag  and  hew  him  to 
pieces  before  thf'  Lord,  and  at  his  command.  Moses 
and  the  pious  Israelites  w^ere  willing  to  see  God  sink 
l^haraoh  and  his  hosts  in  the  Red  Sea  ;  and  so  were 
the  angels,  who  saw  that  tremendous  punishment  of 
God's  enemies  ;  and  they  have  sung  the  song  of  Mo- 
ses ever  since.  The  people  of  God  in  our  day  have 
appointed  and  observed  days  of  thanksgiving  for  the 
defeat  and  overthrow  of  their  public  enemies.  And 
even  the  heathens  suppose,  that  sin  deserves  to  be  pun- 
ished and  that  their  gods  will  not  suffer  it  to  pass  with 
impunity.  So  they  supposed,  in  respect  to  Jonah  ; 
and  so  they  supposed,  when  the  viper  fastened  on 
Paul's  hand.  Every  man  has  that  in  him,  which  tells 
him,  tliat  sin  deserves  to  be  punished.  And  every  good 
man  has  that  in  him,  whicli  approves  and  loves  the  jus- 
tice of  God  in  pimishing  sin.  Every  good  man  is  holy 
as  God  is  holy  and  loves  what  God  loves  and  hates 
what  (jlod  hates.  All  the  heavenly  world,  who  are 
liolv  as  God  is  holv,  benevolent  as  God  is  benevolent 


SERMON    X.  177 

and  righteous  as  God  is  righteous,  cordially  approve  of 
his  righteousness  in  the  punishmtrnt  of  the  sinful  and 
impenitent  spirits  in  prison.  They  say,  ''Amen, 
Alleluia,"  when  they  see  the  tokens  of  their  endless 
punishment.  And  it  is  dillicult  to  conceive,  how  any 
can  hope  and  expect  to  go  to  heaven  and  to  be  happy 
there,  who  do  not  approve  and  love  God,  for  punishing 
his  incorrigible  enemies,  whether  their  nearest  and  dear- 
est friends  shall  be  found  among  those  enemies,  or 
not. 

5.  If  God  is  more  disposed  to  punish  his  enemies, 
than  sinners  are  to  punish  theirs  ;  then  sinners  must 
have  a  new  heart,  in  order  to  enter  into  and  enjoy  the 
kingdom  of  heaven.  They  are  naturally  unwilling, 
that  their  own  enemies,  or  the  enemies  of  God,  should 
be  punished  either  in  this  world,  or  in  the  world  to 
come,  according  to  their  desert.  Saul,  who  we  have 
reason  to  fear  w^as  an  unholy  and  unrenewed  man,  was 
not  willing,  that  Agag,  an  enemy  to  him  and  to  the 
people  of  God,  should  be  punished  as  he  deserved  and 
as  God  punished  him.  He  probably  felt  an  indigna- 
tion, when  he  saw  Samuel,  in  obedience  to  the  divine 
command,  hew  him  in  pieces.  And  probably  he  nev- 
er has  approved  and  never  will  approve  of  either  the 
temporal  or  eternal  punishments,  which  God  has  in- 
flicted, or  ever  will  inflict  upon  any  of  his  sinful  and  ill 
deserving  creatures.  This  is  also  true  of  all  men  in  a 
state  of  nature,  which  is  a  state  of  sin.  They  do  not 
hate  sin  in  themselves,  or  others,  on  its  own  account  ; 
and  therefore  cannot  approve  of  its  being  punished  ac- 
cording to  its  desert.  But  they  must  be  brought  to 
hate  sin,  on  its  account,  in  themselves  and  others  and 
to  be  willing,  that  it  should  be  punished  according  to 
its  deserts,  in  order  to  go  to  heaven  and  be  happy 
there.  Hence  they  must  have  a  new  heart  and  a  new 
spirit,  in  order  to  be  prepared  for  the  future  and  ever- 
lasting enjoyment  of  God.  It  is  as  true  now,  as  it  ever 
was,  ''Except  a  man  be  born  again,  he  cannot  see  the 
kingdom  of  God  ;"  and,  "without  holiness,  no  man 
can  see  the  Lord."  Holiness,  and  nothing  but  hoU- 
2t5 


178  SERMON    X. 

ness  hates  sin,  as  sin,  or  on  account  of  its  intrinsic 
moral  evil.  Supposing  the  pit  of  destruction  were 
opened  to  the  view  of  any  unrenewed  sinner,  he  would 
in  his  heart,  take  part  with  the  miserable  against  God 
and  condemn  him,  rather  than  those,  whom  he  has  con- 
demned to  endless  destruction.  But  would  Samuel 
have  done  so  in  this  world  ?  or  will  he  ever  do  so  in 
heaven  ?  No,  by  no  means ;  he  and  all  holy  crea- 
tures will  justify  God  and  condemn  his  enemies,  as  he 
condemns  them.  And  what  was  and  is  Samuel's  duty, 
is  now  and  always  will  be  the  duty  of  every  sinner. 
But  no  sinner  will  ever  do  this,  without  a  new  and 
better  heart  than  he  has  at  present.  He  must  make 
him  a  new  heart  and  anew  spirit,  or  he  must  eternally 
die. 

6.  If  God  is  more  disposed  to  punish  his  enemies^ 
than  sinners  arc  to  punish  theirs  ;  then  sinners  have  no 
ground  to  depend  upon  the  patience  of  God.  Sinners 
are  extremely  apt  to  depend  upon  the  patience  of  God, 
supposing  that  he  does  and  will  wait  upon  them,  be- 
cause he  pities  them  and  is  unwilling  to  punish  them. 
Agag  depended  upon  the  patience  of  Saul  and  because 
he  delayed  to  punish  him,  expected  he  never  would  pun- 
ish him  ;  therefore  he  said  to  himself,  ^Hhe  bitterness 
of  death  is  past."  Just  so  sinners  feel  towards  God, 
br^cause  he  delays  to  punish  them,  they  imagine  he  never 
will  punish  them.  But  their  dependance  upon  the  pa- 
tience of  God  is  daring  presumption.  God  does  not 
Avait  u|X)n  them,  because  he  pities  them  and  is  not  dis- 
posed to  punish  them  ;  but  because  he  has  some  im- 
portant end  to  answer,  by  waiting  upon  them.  He 
of((^n  waits  upon  them,  as  he  waited  upon  the  Amorites, 
t^'-t  they  may  fill  up  the  measure  of  their  iniquites, 
which  he  knows  they  will  be  disposed  to  do.  ''  Be- 
c  iuse  sentence  against  an  evil  work  is  not  speedily  exe- 
cuted, therefore  the  heart  of  the  sons  of  men  is  fully  set 
in  them  to  do  evil."  You  may  think,  the  bitterness  of 
death  is  past,  because  you  are  in  health,  or  because 
3'ou  have  escaped  great  and  imminent  dangers,  or  be- 
cause you  have  been  suffered  to  tritle  on  the  Sabbaths 


SERMON    X.  179 

and  days  of  humiliation,  fasting  and  prayer,  or  because 
you  have  been  induli^ed  in  walking  in  the  ways  of  your 
heart  and  in  the  sight  of  your  eyes  ;  but  his  spirit  will 
not  always  strive  with  man,  nor  his  patience  always 
conUuue.  God  is  angry  with  you  every  djiy.  If  you 
turn  not,  he  will  whet  his  sword  ;  he  hath  bent  his  l)ow 
and  made  it  ready.  He  hath  prepared  for  him  the  in- 
struments of  death  ;  and  he  will  hew  you  in  pieces.-— 
Let  not  the  old  man  say,  ^'the  bitterness  of  death  is 
past,"  because  he  has  been  preserved  so  long,  for  death 
may  be  near.  Let  not  the  strong  man  say,  "  the  bit- 
terness of  death  is  past,''  because  he  is  strong;  for 
death  may  be  near.  Let  not  the  young  man  say,  **the 
bitterness  of  death  is  past,"because  he  is  young;  fordeath 
may  be  near.  Behold,  now  is  the  accepted  time,  be- 
hold, now  is  the  day  of  salvation.  Therefore,  *'as  though 
God  did  beseech  you  by  us,  we  pray  you,  in  Christ's 
stead,  be  ye  reconciled  to  God."  And  in  order  to  be 
reconciled  to  God,  you  must  condemn  yourselves  and 
justify  God  in  your  condemnation  to  everlasting  pun- 
ishment. 


SERMON  XI. 


^HS  BOCTEINE  OP  THE  THINITIT. 

II.  Corinthians,  xiii.  14. — The  gi^ace  o^  the 
Lord  Jesus  Christ  and  the  love  of  God  and  the  com- 
miinion  of  the  Holy  Ghost  be  tvith  you  alL    Amen. 

This  apostolic  benediction  has  been  more  constantly 
and  universally  used  by  Christians  in  tiieir  public  wor- 
ship, than  any  other  passage  in  the  New  Testament, 
ibr  nearly  two  thousand  years.  And  they  have  u  sed 
it,not  to  express  their  belief,  that  there  are  three  Gods, 
but  that  there  arc  three  distinct  divine  persons  in  the 
one  living  and  true  God.  This  common  practice  of 
Christians  is  a  presumptive  evidence  of  their  common 
belief  of  tlie  doctrine  of  the  sacred  Trinity  ;  and  of  its 
practical  importance  to  promote  true  devotion  and  vital 
piefy.  Admitting  this  to  be  true,  there  is  no  occasion, 
perhaps  on  which  it  is  more  proper  to  illustrate  the 
truth  and  importance  of  this  doctrine,  than  on  a  day  of 
communion  at  the  table  of  Christ,  when  his  cordial 
friends  unite  to  celebrate  the  memorials  of  his  death. 
In  treating  upon  this  mysterious  doctrine,  in  the  pres- 
ent occasional  discourse,  I  shall  not  attempt  to  discuss 
it  fully,  but  only  endeavor  to  set  it  in  a  plain,  scrip- 
tural, useful  light.  Accordingly,  I  propose  agreeably 
to  the  language  of  the  text, 

I.  To  show,  that  there  is  not  merely  a  nominal, 
but  a  personal  distinction  in  the  one  living  and  true 
CjJod  ;  And, 

II.  To  show  that  Christians  ought  to  exercise  afFec- 
tions  towards  (^od,  corresponding  to  this  personal  dis- 
tinction in  the  divine  essence. 


SERMON     XI.  181 

I.   I  am  to   show,  that  there   is  nit  mercl}^  a  nom- 
inal, but  a  personal  distinction  in  the  Ciotlhead. 

Though  all  denominations  of  Cliiistians    jirofess  to 
believe,  that  there  is  one  only  living  and  true  (ilod,  yel 
they  do  not  all  profess  to  believe  that  he  exists  a  Trini- 
ty in  Unity  ;  or,  that  there  is  something  in  his  essenee 
which  lays  a  foundation  for  throe  equally   distinct  and 
divine  persons.     The  Sabellians  suppose,  that  God  is 
one  person  acting  in  three  distinct  ofTices  ;  and  for  that 
reason  is  called  Father,  Son  and  Holy  Ghost  ;  which 
is  only  a  nominal  distinction  of  persons.     The  Arians 
suppose  that  the  Father,    Son  and    Holy  Ghost  are 
three  distinct  persons,  but  that  the  Son  dei'ives  his  ex- 
istence from  the  Father  and  the  HolyGhost  derives    his 
existence  from  the  Father  and  the  Son.     And  the  So- 
cinians,  who  are  more  appropriately  called  Unitarians, 
suppose,  that  God  exists  in  but  one  person  ;    and  that 
the  Son  is  a  mere  man  and  the  Moly  Ghost  is  no  person 
at  all,  but  a  mere  divine  energy,  or  influence.     Those, 
therefore,  who  are  called  Trinitarians  are  the  only  de- 
nomination of  Christians,  who   profess  to  believe  that 
there  is  a  real  and  not  merely  a  nominal  distinction   in 
the  divine  essence  ;  and  that  thereare  three  equally  dis- 
tinct and  divine  persons   in  the    (iodhead,  who,  on  ac- 
count of  the  different  parts  they  act  in  the  work  of  re- 
demption, are  called  Father,  Son  and  Holy  Ghost. — 
But  though  these  three  divine  persons  are  distinct,  yet 
they  are  not  separate.     Things  may  be  distinct,  which 
are  not  separate.     The  soul  and  body  of  a  living  man 
are  distinct,  but  not  separate.    The  powers  and  facul- 
ties of  the  human  mind  are  distinct,  but   not  separate. 
So  the  Father,  Son  and  iioly  Ghost  are  three  distinct 
persons  in  the  ( ?odhead,  but  not  separate,  because  they 
are  inseparably  united  in  the  divine  essence.     And  in 
this  union  of  three  distinct  persons  in  the  one  living  and 
true  God,  consists  the  mystery  of  the  sacred  Trinity. 
It  is  universally  acknowledged  by  those,  who  maintain 
this  doctrine,  that  it  is  a  profound  •i.ystery,  which  can- 
not be  explained.     Ei  t  though  wr  cannot  explain  how- 
three  distinct  persor-.  exist  in  tl  e  G(  dhead  ;  yet   wc 
can  state  the  scripiure  eviderice,  Ihattliere  is  a  real  per- 


182  SERMON    XI. 

s  )r]al  distinction  in  the  divine  e-^aence,  and  explain  what 
the  scripture  reveals  concerning  the  agency  of  the  Fa- 
ther, Son  and  Holy  Ghost  in  the  work  of  redemption  ; 
which  is  all  that  is  necessary  and  useful  for  us  to  know 
about  this  great  aud  incomprehensible  doctrine. 

Now  this  doctrine,  in  the  sense,  which  has  been 
mentioned,  is  implicitly,  or  expressly  taught  both  in 
the  Old  and  New  Testament.  But  like  many  other 
important  truths,  it  is  more  clearly  "taught  by  Christ 
and  the  apostles  in  the  New  Testament,  than  by  the 
inspired  writers  in  the  Old  Testament.  I  shall  there- 
fore confine  myself  in  this  discourse  to  what  we  find 
$aid  in  the  New  Testament,  concerning  the  real  person- 
al distinction  in  the  Godhead.  Our  Savior,  just  before 
his  ascension  to  heaven,  came  to  his  apostles  and 
said,  *'  Go  ye  and  teach  all  nations,  baptizing  them  in 
the  name  of  the  Father  and  of  the  Son  and  of  the  Ho- 
ly Ghost.  And  lo,  I  am  with  you  ahvay,  even  unto 
the  end  of  the  world.''  Here  Christ  distinguishes  him- 
self from  the  Father  and  Holy  Ghost,  whom  he  rep- 
resents as  two  distinct  and  equally  divine  persons,  in 
whose  names  the  divine  ordinance  of  baptism  is  to  be 
administered  to  the  end  of  time.  I  will  now  read  to  you 
what  the  apostles  either  implicitly  or  explicitly  say  con- 
cerning the  personality  of  the  Father,  Son  and  Holy 
Ghost,  in  the  beginning  and  end  of  their  epistles.  The 
apostle  in  his  epistle  to  the  Romans,  begins  thus  :— 
*-'•  Paul,  the  servant  of  Jesus  Christ,  called  to  be  an 
apostle,  separated  unto  the  gospel  of  God  concerning 
his  Son  Jesus  Christ  our  Lord,  which  was  made  of 
the  seed  of  David,  according  to  the  flesh  and  declared 
to  be  the  Son  of  God  with  power,  according  to  the 
spirit  of  holiness,  by  the  resurrection  from  the  dead  :  by 
whom  we  have  received  grace  and  apostleship  for  obe- 
dience to  the  faith  among  all  nations  for  his  name  : 
among  whom  are  ye  also  the  called  of  Jesus  Christ,  to 
all  that  be  at  Rome,  beloved  of  God,  called  to  be 
saints  :  Grace  to  you  and  peace  from  God  our  Father 
and  the  Lord  Jesus  Christ."  In  this  passage,  the 
apostle   represents    Christ   as  the  Son   of  God  and 


SERMON    XI.  183 

the  son  of  David  ;  or  as  both  a  divine  ol  human  person 
and  a  distinct  person  from  God  the  Fatlior  And  lie 
closes  his  epistle  in  these  ^vords,  *'  To  God,  only 
%vise,  be  glory,  throu;^h  Jesus  Christ,  forever."  Who 
can  doubt,  whether  he  meant  to  distinguish  the  person 
of  the  Father  from  the  person  of  Christ  ? 

His  salutation  in  his  first  epistle  to  the  Corinthians 
runs  in  similar  language.  *-'-  Paul,  called  to  be  an 
apostle  of  Jesus  Christ,  unto  the  church  of  God, 
which  is  at  Corinth,  to  them  that  are  sanctified  in 
Christ  Jesus,  called  to  be  saints  ^vith  all  that  in  every 
place  call  upon  the  name  of  Jesus  (^hrist  our  I^ord. 
Grace  be  unto  you  and  peace  from  God  our  Father 
and  from  the  Lord  Jesus  Christ."  Here  he  pliilnly  ex- 
presses the  personal  distinction  between  the  Father  ^ 
the  Son.  And  the  conclusion  of  his  epistle  implies 
the  same  distinction,  when  he  says,  '-'The  grace  of  our 
Lord  Jesus  Christ  be  with  you."  His  second  epistle 
begins'in  this  form,  *'Paul,  an  apostle  of  Jesus  Christ, 
by  the  will  of  God  and  Timothy  our  brother,  unto  the 
church  of  God  which  is  at  Corinth,  with  all  the  saint'i 
which  are  in  all  Achaia;  Grace  be  unto  you  and  peace 
from  God  our  Father  and  from  the  Lord  Jesus  Christ."' 
And  he  closes  his  epistle  in  the  words  of  our  text  : 
*'The  grace  of  our  Lord  Jesus  Christ  and  the  love  of 
God  and  the  communion  of  the  Holy  Giiost  be  with 
you  all."  In  this  short  sentence,  he  expressly  men- 
tions each  distinct  person  in  the  Trinity,  by  his  appro- 
priate name. 

To  the  Galatians  he  writes  in  his  usual  strain.-— 
*'Paul  an  apostle  (not  of  man,  but  by  Jesus  Christ  and 
God  the  Father,  who  raised  him  from  the  dead)  and^ 
all  the  brethren  that  are  with  me,  unto  the  churches  of 
Galatia,  Grace  be  to  you  and  peace  from  God  the 
Father  and  from  our  Lord  Jesus  Christ."  In  the 
conclusion  he  says  in  the  spirit  of  the  salutation, ''Bretl- 
ren,  the  grace  of  our  Lord  Jesus  Chri>t  be  with  youi 
spirit." 

He  is  careful  to  use  the  same  phraseology  in  his  sal- 
utation to  the  Ephesians.     'l^aul,  an  apostle  of  Jesu' 


iSi  SERMON    XI. 

Christ  by  tiio  will  of  (I  )d,  to  the  saiats  which  are  at 
Ephesus  and  to  tho  taithful  in  (Jhrist  Jesus  :  Grace  be 
to  you,  ani  peace  froiii  God  our  Father  and  from  the 
Ijord  Jesus  Christ."  And  he  concludes  his  letter 
thus  :  ''Peace  bo  to  the  brethren  &L  love  with  faith  from 
God  the  Father  and  theLjrd  Jesus  Christ."  The 
lov^e  of  the  Father  is  here  distinguished  from  the  love 
of  tlie  L  )rd  Jesus  Christ,  which  implies  that  they  arc 
two  distinct  persons.  At  the  beginning  of  his  epistle  to 
the  Phiiippians,  he  says,  "Grace  be  unto  you  and  peace 
from  God  our  Father  and  from  the  Ljrd  Jesus  Christ." 
Tije  end  of  this  epistle  corresponds  with  the  beginning. 
''Now  unto  Crod  and  our  Father  be  glory  forever. 
The  grace  of  our  Lord  Jesus  Christ  be  with  you  all. 
Amen." 

The  apostle  begins  hi,  letter  to  the  Colossians  by 
saying,  "  Paul,  an  apostle  of  Jesus  Christ-- -to  the 
saints  and  faithful  brethren  in  i'hrist,  which  are  at 
Colosse  :  Grace  be  unto  you  and  peace  from  God  our 
Father  and  the  L)rd  Jesus  Christ."  He  begins  bis 
first  epistle  to  the  Thessaloniaus,  in  the  same  manner, 
''Grace  be  unto  you  and  peace  from  God  our  Father 
and  the  Lord  Jesus  Christ."  And  closes  it  in  these 
terms,  "  And  the  very  Crod  of  peace  sanctify  you 
wholly  :  and  1  pray  God  your  whole  spirit  and  soul 
and  body  be  preserved  blameless  unto  the  coming  of 
our  L^rd  Jesus  Christ.  The  grace  of  our  Lord  Jesus 
be  with  you.  x\men."  He  begins  and  ends  his  second 
espistle,  by  saying,  "  Grace  unto  you  and  peace  from 
God  our  Father  and  the  Lord  Jesus  Christ."  And, 
"the  grace  of  our  Ljrd  Jesus  Christ  be  with  you  all. 
Amen."  His  salutation  in  his  first  epistle  to  Timo- 
thy is,  "Unto  Timothy,  my  own  son  in  the  faith  : 
Grace,  mercy  and  peace  from  God  our  Father  and  Je- 
sus (Jhrist  our  Lord."  And  he  addresses  him  in  pre- 
cisely the  same  style  in  his  second  epistle.  "To  Tim- 
othy, my  dearly  beloved  son.  Grace,  mercy  and  peace 
from  God  the  Father  and  Christ  Jesus  our  Lord." 
And  he  adds  at  the  end  ;  "The  Lord  Jesus  Christ  be 
with  thy  spirit."     In  writing  to  Titus  he  uses  similar 


SERMON    XI.  185 

expressions  in  the  beginning  of  his  letter.  ''To  Titus 
mine  own  son  after  tlie  common  faith  :  Grace,  mercy 
and  peace  from  God  the  father  and  the  Lord  Jesus 
Christ  our  Saviour."  Peter  in  his  second  general 
epistle  to  Christians  uses  the  same  mode  of  sakjta- 
tion  that  Paul  so  uniformly  did.  He  says,  *' (jrace 
and  peace  be  multiplied  unto  you,  through  the  knowl- 
edge of  God  and  of  Jesus  our  Lord." 

Thus  Peter  in  one  epistle  and  Paul  in  twelve  epis- 
tles, wrote  ^0  the  churches  of  Christ   in  the  spirit  and 
language  of  the  Trmity,  though  not  in  so  many  words. 
They  do  not  always  mention   God  and  Christ  and  the 
Holy  Ghost,   the  three  persons  in  the  Trinity  ;  but 
they  mention  two  persons  distinctly  ;  and  all,  who  al- 
low, that  there  are  two,   will  acknowledge   that  there 
are  three  distinct  persons  in  the  Godhead.      In  the  pas- 
sages, that  have  been  cited,  the  Father,  Son  and  Ho- 
ly Ghost  are  represented  in  a  manner,  which   plainly 
implies,  that  each  of  them    possess  personal  properties; 
and  in  a  vast  many  other  places  in   the   New   Testa- 
ment, their  personal  properties  are  expressly  mention- 
ed.    The  Father  is  said  to  send  the  Son  ;  the  Son  is 
said  to  send  the  Spirit.   The  Father  speaks  of  the  Son 
and  the  Son  speaks  of  the  Faiher.     And  the   Father 
and  the  Son  speak  of  the  Holy  Ghost.     The  Father 
is  said  to  act  of  himself;  the  Son  is  said  to  act  of  him- 
self ;  and  the  Holy  Ghost  is  said  to   act  of  himself. 
These  are  plain  representations  of  the  personal  prop- 
erties of  the   Father,    Son  and    Holy  Ghost.     We 
know,  therefore,  that  they  are  three  distinct  persons. 
Their  personality  is  plainly  and  intelligibly  revealed  ; 
though  their  unity  is   not  and  cannot  be  revealed.     I 
have  dwelt  the  longer  upon  this  point,  because    some, 
who  allow  that  there  is  a  real  distinction  in  the  divine 
nature,  which  lays   a  foundation  for  God   to  exist  a 
Trinity  in  Unity  ;  are  unwilling  to  allow  that  he  ex- 
ists in  the  three  distinct  persons  ;   and   because   all, 
that  we  can  know,   or  need  to  know  about  the  myste- 
rious mode  of  the  divine    existence,  is  the    proper  per- 
sonality of  the  Father,  Son   and  i  >oly  Ghost  and  not 
their  Unity.     I  now  proceed  to  sliow, 
.    24> 


]SG  SERMON    XI. 

11.  That  Christians  onght  to  exercise  affections 
towards  G.)d  corresponding  lo  this  personal  dii>imction 
in  his  pecuhar  mode  of  existence.  This  seems  to  be 
the  import  of  the  apostle's  benediction  in  the  text. 
*'The  grace  of  the  Lord  Jesus  Christ  and  the  love  of 
God  and  the  communion  of  the  Holy  Ghost,  be  with 
you  all.  Amen."  We  are  to  understand  this  as  a 
petition,  rather  than  a  precept.  The  apo  tie  prays  that 
the  Corinthians  ii)igiu  enjoy  the  grace  of  Christ,  the 
love  of  God  and  the  communion,  or  rather  communi- 
cation of  the  H)ly  Ghost.  He  used  tho  form  of  a 
petition  for  them  in  the  7th  verse  of  the  context. — • 
"Now  I  pray  tc  (^od  that  ye  do  no  evil."  And  his 
benediction,  in  the  close  of  his  first  epistle  to  the 
Thessalonians,  is  a  proper  petition.  "Tiie  very  God 
of  peace  sanctify  you  wholly  ;  and  I  pray  God  your 
whole  spirit  and  soul  and  body  be  preserved  blameless 
until  the  coming  of  our  Lord  Jesus  Christ."  There 
is  an  ellipsis  in  the  text  which  our  ti-anslators  have  sup- 
plied with  the  word  be  ;  and  which  they  might  have 
ftupplied  so  as  to  have  given  it  the  very  form  of  a  prayer* 
The  apostle  is  to  be  understood  as  praying,  that  the 
Corinlhians  might  feel  and  express  their  peculiar  ob- 
ligations to  each  person  in  the  Trinity,  for  what  he 
had  done  for  their  salvation.  And  this  they  might 
auvl  ought  to  do  ;  because  they  knew,  that  the  Father 
was  a  distinct  Person  from  the  Son  and  the  Son  was  a 
distinct  Person  from  the  Father  and  the  H)ly  Ghost 
was  a  distinct  Person  from  the  Father  and  Son  ;  and 
that  each  of  these  divine  Persons  had  done  that  for 
tbem,  which  laid  them  under  distinct  obligations  to 
hi  nself.  This  is  a  duty,  which  was  not  peculiar  to  the 
Corinthians,  but  is  common  to  all  Christians  at  this 
day.  They  all  ought  to  feel  and  express  their  peculiar 
obligations  to  each  of  the  divine  Persons  in  the  God- 
head, for  what  he  has  done  to  save  them. 

In  the  first  place,  they  ought  gratefully  to  acknolvl- 
edge  their  peculiar  obligations  to  the  Father,  the  first 
person  in  the  Trinity,  for  his  love  to  them  in  providing 
a  Savior  for  them.     They  know,  that  it  was  he,  "  who 


SERMON    XI.    ^  ^  187 

SO  loved  the  world,  that  lie  gave  bis  only  begotten 
Son,  that  whosoever  believeth  in  hiaj,  should  not  per- 
ish, but  have  everlasting  iife  ;"  and  that  ''  he  com- 
meiideil  his  lov<;  towards  them,  in  that  while  they  were 
yet  sinners,  Christ  died  for  them."  It  was  the  love  of 
the  Father,  that  sent  the  Son  and  not  the  love  of  the 
Son,  that  sentthe  Fatlier,  to  die  the  just  for  the  unjust. 
Christians  are  indebted  to  the  love  of  the  Father  for 
forming  the  gracious  design  of  redeeming  them  from 
sin  and  misery  and  restoring  them  to  peiibct  and  per- 
petual holiness  and  happiness,  at  the  infinite  expence 
of  the  death  of  his  Son.  This  great  and  distinguishing 
expression  of  the  Father's  love  to  them  lays  them  un- 
der distinct  obligation  to  feel  and  express  peculiar 
gratitude  to  him,  as  the  prime  mover  and  actor  in  pro- 
moting their  eternal  salvation. 

In  the  second  place,  they  ought  gratefully  to  ac- 
Jmowledge  the  astonishing  grace  of  tlie  Lord  Jesus 
Christ,  the  second  person  in  the  adorable  Trinity,  in 
"what  he  has  done  to  atone  for  their  sins  and  open  the 
door  of  mercy  for  them.  He  entered  into  the  cove- 
nant of  redemption  with  the  Father  and  engaged  to 
perform  the  part  of  a  mediator  be!  ween  him  and  his  re- 
volted subjects.  And  in  his  mediatorial  ol!lce,  he  per- 
formed the  most  marvellous  acts  of  condescension  and 
grace.  He  left  his  Father's  bosom,  came  into  the 
%vorld,  toolj:  upon  him  hum^.n  nature  and  the  form  of  a 
servant,  became  a  niaii  of  sorrows  and  finally  poured 
out  his  soul  unto  death  on  the  cross  to  make  atone- 
ment for  sin.  He  said,  "The  Son  of  man  came  not  to 
be  ministered  unto,  but  to  minister  ;  and  to  give  his 
life  a  ransom  for  many."  It  was  inconsistent  with  the 
justice  of  God  to  pardon  sinners,  without  an  atonement 
for  sin  ;  and  therefore  he  set  forth  Christ  lo  be  a  pio- 
pitiation  through  faith  in  his  blood, to  declare  his  right- 
eousness for  the  remission  of  sins— that  he  might  be 
just  and  the  justifier  of  him  that  believeth.  Again  we 
are  told,  "tliat  without  shedding  of  blood  is  no  remis- 
sion." Again  we  read,  *'In  whom,  we  have  redemp- 
tion through  his  blood,  the  forgiveness  of  sins,  accord- 


188  SERMON    XI. 

ing  to  the  riches  of  his  grace.'*  It  was  an  act  of  aston- 
ishing grace  in  the  Lord  Jesus  Christ,  to  make  himself 
a  sacrifice  to  satisfy  divine  justice  and  open  the  only 
possible  way  for  God  to  exercise  pardoning  mercy  to 
penitent  behevers.  Hence  says  the  apostle  to  the  Co- 
rinthians, "Ye  know  the  grace  of  our  Lord  Jesus 
Christ,  that  tiiough  he  was  rich,  yet  for  your  sakes  he 
became  poor,  that  ye  through  his  poverty  might  be 
rich."  Christians  are  under  the  strongest  and  most 
endearing  obligations  to  feel  and  express  the  warmest 
gratitude  to  Christ  in  particular,  for  what  he  has  done 
and  suffered,  in  his  mediatorial  character,  to  save  them 
from  the  wrath  to  come  and  make  them  forever  happy. 
In  the  third  place,  they  ought  gratefully  to  acknowl- 
edge their  obligations  to  the  Holy  Ghost,  who  conde- 
scends to  perform  his  official  w^ork,  in  preparing  them 
for  the  kingdom  of  glory.  They  were  once  dead  in 
trespasses  and  sins  and  under  the  entire  dominion  of  a 
carnal  mind,  which  is  enmity  against  God,  not  subject 
to  his  lavv,  neither  indeed  can  be.  They  must  have 
pined  away  in  their  iniquities  and  perished  forever,  not- 
withstanding the  love  of  God  in  sending  Christ  to  die 
for  them  and  notwithstanding  the  grace  of  Christ  in 
dying  to  atone  for  their  sins,  unless  the  Holy  Ghost 
had  undertaken  to  enlighten  their  minds,  av/akcn  their 
consciences  and  renew  and  sanctify  their  hearts  and 
make  them  willing,  in  the  day  of  his  power,  to  accept 
of  pardoning  mercy  through  the  atonement  of  Christ 
alone.  They  are  indebted  to  the  Person  of  the  Holy 
G  .ost,  for  all  the  love,  repentance,  faith,  submission 
an  every  other  Christian  grace,  they  have  ever  exer- 
cised. It  belongs  to  him  as  Sanctifier,  to  communicate 
holiness  to  the  hearts  of  those,  whom  the  Father  has 
given  to  the  Son.  And  it  belongs  to  them,  who  have 
received  his  gracious  conmmnications,  to  feel  and  ex- 
press peculiargratitude  to  him  in  particular. 

IMPROVEMENT. 

T.  If  there  be  a  real  distinction  in  the  divine  nature, 
which  lays  a  foundation  for  God  to  exist  in  three 
equally    divine    Persons ;    then    we    may    see    how 


SERMON    XI.  189 

it   was    morally    possible  for    him    to  form    and  ex- 
ecute   the   plan    of    salvation.     He  could  not   have 
consistently     saved    sinners     without   an    atonement 
for  sin  ;  and    an    atonement  for  sin    could    not   have 
been  made,  if  there  had    been   but  one    person  in  the 
Godhead.      If  the  Person  of  the    Father  had  existed 
alone,  without  the  Son  and  Holy  Ghost,  he  could  not 
have  suifered  and  died  for  the  sinful  race  of  man  ;  and 
by  consequence,  he  could  not  have  formed  any  scheme 
for  their  redemption  from  that  destruction,   which,  he 
had  threatened  to  the  transgressors    of  his  holy  and 
rigliteous  law.     Tlicre  could  iiave  been  no  Savior  and 
consequently  no  salvation.     This  even  the    Unitarians 
do  not  deny,  though  they  say,  that  they  do  not   know 
but  that  God  could   have  devised  some  otlier  way  of 
saving  sinners,  or  have  saved  them  without  an    atone- 
ment.     But  it  appears  from  the  whole  current  of  scrip- 
ture, that    God    has   formed  a  design    to   save    them 
through  an  atonement.     And  since  he  exists  a  Trinity 
in  Unity,  it  is  easy  to  see  how  he  could    save  them  in 
this  way      He  could,  if  he  saw  it  to   be  best,   appoint 
his  Son,  the  second  person  in  his  mysterious   essence, 
to  become  incarnate  and  suffer  and  die  for  those,  whose 
nature  he  took  upon  him.    This  was  certainly  possible; 
and  therefore  there  is  no  presumptive  evidence  against 
the  truth  and  divinity  of  the  gospel,  as  inlidels  pretend. 
And  now  if  we  find,  by  exantining  the  gospel,  that  it 
does  reveal  a  way  of  salvnt^on  through  the  joint  opera- 
rations  of  the  Father,  Sen  and    I'oly   Ghost,  we    are 
bound  to  believe  and  en.<brace    it.     There  is    nothing 
\mreasonable  or  absurd,  in  the  Father's  appointing  the 
Son  to  give  his  life  a  ransom  for    many  and  dying  the 
just  for  the  unjust,  thai  the  Holy  Ghost  might  renew 
and  sanctify  them  and  bring  them  near  to  God.      But 
on  the  other  hand,  it  is  perfectly  reasonable  to  believe, 
that  if  the   Father  designed  to  save    sinners,  that  he 
should  so  love  the  world,  as  to  give  his  only  begotten 
Son,  that  y»'hosoever  believeth  in  him,  should  not  per- 
ish, but  have  everlasting  life,  for  we  can    see  no  other 
possible  way,  in  which  he  could  consistent)*^  save  them. 
Hence, 


190  SERMON    XI. 

2.  We  learn  from  what  has  been  said,  that  if  the 
gospel  scheme  of  salvation  could  not  have  been  formed 
withuut  a  personal  distinction  in  the  divine  nature  ; 
then  it  cannot  be  understood,  without  understanding 
the  doctrine  of  the  Trinity.  This  doctrine  is  the  fun- 
damental doctrine  of  the  Gospel,  in  the  highest  sense 
of  fundamental ;  for  the  whole  gospel  is  founded  upon 
it,  so  that  the  denial  of  it  ssuhverts  the  whole  gospel. 
Some  who  profess  to  believe  the  doctrine,  hesitate  to 
say  that  it  is  fundamental.  But  we  presume,  that 
whoever  can  fairly  refute  the  doctrine  of  the  Trinity, 
can  as  fairly  refute  the  truth  an]  divinity  of  the  gospel 
and  prove  that  it  is  not  of  divine  inspiration.  And 
this  is  confirmed  by  fact.  Those,  who  rieny  the  doc- 
trine of  the  Trinity,  generally  deny  all  the  peculiar  and 
important  doctrines  of  the  Bible  ;  and  the  arguments 
they  use  against  the  doctrine  of  the  Trinity,  are  equal- 
ly f  uxible  against  the  inspiration  of  the  scriptures.  !f 
there  be  one  doctrine  of  the  gospel  more  fundamental 
than  another,  it  is  the  doctrine  af  the  ever  blessed 
Trinity.  Accordingly  Trinitarians  in  general  have 
believed  and  maintained  it  to  be  essential  to  Christ- 
ianity. 

^.  If  the  doctrine  of  the  Trinity  has  been  scriptur- 
ally  and  properly  stated  in  this  discourse  ;  then  it  is 
a  very  intelligible  doctrine,  notwithstanding  the  myste- 
ly  contained  in  it.  The  inspired  writers  clearly  reveal 
the  Personality  of  the  Father,  Son  and  Holy  Ghost, 
by  describing  their  distinct  offices  and  the  distinct  pails 
they  perform,  in  the  work  of  redemption.  They  rep- 
resent the  Father  as  superior  to  the  Son  and  the  Son 
as  superior  to  the  Holy  Ghost  in  order  of  their  opera- 
tions ;  and  they  represent  each  Person  as  operating 
voluntarily  and  distinctly  of  himself  and  performing 
distinct  operations.  Whenw^e  read,  that  the  Father 
sends  the  Son,  but  the  Son  does  not  send  the  Father  ; 
that  the  Son  sends  the  Holy  Ghost,  but  the  Holy 
( J  host  does  not  send  the  Son  ;  that  the  Father  did 
]iot  die,  but  the  Son  did  ;  and  that  the  Holy  Ghost  did 
not  die,  but  the  Son  did;  we  cannot  but  conceive  that 


SERMON    XI.  ]£){ 

the  Father,  Son  and  Holy  Ghost  are  distinct  Persons. 
And  we  have  as  clear  an  idea  of  these  three  divine 
Persons,  as  of  three  human  persons.  There  is  no 
mystery  in  the  personality  of  the  Father,  Son  and  Ho- 
ly Ghost,  though  there  is  a  profound  mastery  in  their 
being  one  God.  But  this  has  no  tendency  to  prevent 
our  understanding  what  the  scripture  reveals  concern- 
ing their  personality.  The  self-existence  and  eternity 
of  the  Deity  is  a  mystery,  but  this  does  not  prevent  our 
seeing  and  believing  the  plain  evidences  of  his  existing 
of  himself  from  eternity  It  is  a  mystery  l:ow  God  cre- 
ated all  things,  governs  all  things  and  tills  all  places  at 
one  and  the  same  time  ;  but  this  mystery  does  not  pre- 
vent our  believing  and  loving  these  great  and  precious 
truths.  Ihe  scriptural  doctrine  of  the  Trinity,  there- 
fore is  as  plain  and  as  easy  to  understand,  as  any  other 
doctrine  of  the  Bible.  God's  works  of  creation  and 
providence  are  as  mysterious,  as  his  work  of  redemp- 
tion, which  he  has  revealed  in  his  word.  We  are  as 
much  bound  to  believe  what  he  has  revealed  in  his  word 
as  v,'hat  he  has  revealed  of  himself  in  the  works  of  cre- 
ation and  providence.  The  book  of  divine  Revela- 
tion is  as  easy  to  understand,  as  the  book  of  nature. 
And  those,  who  study  the  Book  of  nature,  find  as  many 
difficulties  and  mysteries,  as  those  who  study  the  book 
of  divine  Revelation. 

4.  It  appears  from  what  has  been  said  concerning 
the  scriptural  account  of  the  sacred  Trinity,  that  those, 
who  disbelieve  and  deny  the  doctrine,  ought  not  to 
be  admitted  into  the  Church,  because  they  cannot  con- 
sistently observe  the  two  great  ordinances  of  the  gospel, 
Baptism  and  the  Holy  Sacrament.  Baptism  is  to  bo 
administered  in  the  name  of  three  distinct  Persons  in 
the  Godhead,  Father,  Son  and  Holy  Ghost ;  and  how 
can  those,  who  deny  the  divinity  of  the  Son  and  the 
personality  of  the  Holy  Ghost,  come  to  this  ordinance 
themselves,  or  administer  it  to  others  in  sincerity  and 
without  mockery,  or  blasphemy  ?  But  this  was  in  tlie 
days  of  the  apostles  an  initiating  ordinance  into  the 
Church  ;  and  they  admitted  none  into  it,  before  they 


192  SERMON    XI. 

submitted  to  baptism.  And  Christian  churches  in 
general  have  continued  to  require  all  adults  to  be  bap- 
tized as  an  indispensable  condition  to  their  admission 
into  their  body  and  to  a  participation  of  the  holy  sacra- 
ment. But  it  is  still  more  mconsistent  to  admit  those, 
who  deny  the  Trinity,  to  the  Lord's  Supper,  than  to 
baptism.  For  the  sacrament  was  instituted  for  the 
very  purpose  of  gratefully  acknowledging  the  grace, 
the  personality  and  divinity  of  the  L.):d  Jesus  Christ. 
But  how  can  those,  who  disbeheve  that  he  was  the 
second  person  in  the  Godhead  and  had  only  a  human,  or 
angelic  nature,  pay  public  and  divine  homage  to  him  in 
the  sacrament  ?  However  amiable  in  their  conduct,  or 
however  eminent  for  talents  and  learning  Unitarians 
may  be,  they  are  not  Christians  and  have  no  right  to 
be  admitted  into  Christian  churches.  I  know  they 
complain  bitterly  of  being  denied  the  Christian  name 
and  debarred  from  Christian  ordinances.  But  what 
reason  have  they  to  complain,  when  they  are  sentimen- 
tally and  zealously  opposed  to  the  great  doctrines  and 
sp  ;cial  ordinances  of  the  gospel  ?  Can  real  Christians 
sulfjr  the  sacred  ordinances  of  the  gospel  to  be  pro- 
faned, consistently  with  their  love  to  God  and  their 
solemn  engagements  to  their  divine  Redeemer  ? 

5.  There  was  a  propriety  in  Christ's  appointing  an 
ordinance,  in  which  his  friends   may  hold  communion 
with  him  in  particular.      As  he  was  the  second  person 
in  the  Trinity  according  to  the  economy  of  redemption 
and  tlie  only  person,  who  took  upon  him  human  nature 
and  suffered  and  died  in  the  room  of  sinners  :  so  there 
was  a  peculiar  propriety  in  his  appointing  an  ordinance, 
in  which  his  friends  may  commemorate  his   death   and 
hold   communion    with   him   in  particular.     If  there 
were  not  three  persons  in  the   Godhead,   or,  if  Christ 
were  not  a  distinct  person  from  the  Father  and    Holy 
Ciihost,  there  could  be  no  foundation  for  his  appointing 
an  ordinance  to  commemorate  his  death  and  for  hold- 
ing communion  with  him,  in  distinction  from  the  Fath- 
er and  H  )ly  Ghost.     But  the  apostle  tells  us,  that  the 
sacrament  of  the  supper  was  appointed  for  both   these 


SERMON    XI.  193 

purposes.  He  says,  "  The  Lord  Jesus,  tiie  same  night 
in  which  he  was  betrayed,  took   bread  :  and  when  he 
had  given  thanks,  he   brake  it   and   said,    Take,   eat ; 
this  is  my  body,  which  is  broken   for  you  :  this    do  in 
remembrance  of  me.      After  the  same  manner  also  he 
took  the  cup,  when  he  had  supped,  saying.    This  cup, 
is  the  New  Testament  in  my  blood  :  this  do  ye,  as  oft 
as  ye  drink  it  in  remembrance  of  me.      For  as  oft  as 
ye    eat  this  bread  and  drink  this  cup,  ye  do  shew  forth 
the  Lord's  death  till  he  come."     In  another  place,  the 
apostle  says,     ''  The  cup  of  blessing,  which    we  bless, 
is  it  not  the  communion  of  the  blood  of  Christ  ?     The 
bread,  which  we  break,  is  it  not  the  communion  of  the 
body  of  Christ?"   If  Christ    be  a  divine    person,  dis- 
tinct from    the  Father  and    Holy  Ghost,    then  there 
is   a    propriety    in  his    appointing  the  sacrament  and 
giving  his  friends  a  peculiar  opportunity  to  commem- 
orate his  death   and  hold    comnmnion    with    him  in 
his    body    and  blood,   in  his  sufferings  and  death.     He 
suffered   and    died  and  not  the   Father,  nor  the  Holy 
Ghost  ;  his  grace,  therefore,  is  to  be  remembered  and 
gratefully  acknowledged,  in  distinction  from  the  love  of 
the  Father  and  communication  of  the   Holy    Ghost; 
and  with  him  his  friends  are  to  hold  particular  commun- 
ion.    Christ  feels  peculiar  affection  tow^ards  his  friends 
for  whom  he  died  and  takes  peculiar   pleasure  in  com- 
muning with  them  at  his  table.     He  says,  "  Eat,    O 
friends;  drink,  yea,  drink  abundantly,  O  beloved.    Be- 
hold, I  stand  at  the  door  and  knock  ;  and  if  any  man 
hear  my  voice  and  open  the  door,  I  will  come  in  to  him 
and  sup  with  him  and  he  with  me."     But  who  can  do 
this,  who  does  not  believe  the  blessed  doctrine    of  the 
Trinity  ?     and  who  does  not    feel  peculiar   love    and 
gratitude  to  the  personal  character  and  conduct  of  the 
Lord  Jesus  Christ  ? 
25 


SERMON  XII. 


TEE  SIECEBSITV  OF  THE  ^TOXTEBSEKT. 

Romans  in.  26, — lliat  he  might  be  just  and 
the  justijicr  of  him ^  which  bclieveth  in  Jesus. 

The  atonement  of  Christ  lies  at  the  foundation  of 
the  gospel,  which  we  cannot  understand,  without  un- 
derstanding the  nature  and  necessity  of  the  atonement 
which  he  made  on  the  cross.  But  there  are  various 
opinions  maintained  upon  this  important  subject,  by 
those,  who  profess  to  believe  the  gospel.  It  becomes 
us,  therefore,  to  examine  this  subject  seriously  and  crit- 
ically that  we  may  discover  wherein  his  atonement 
consisted  and  for  what  purpose  it  was  made.  The 
apostle,  having  proved  in  the  preceding  verses,  that 
all  mankind  are  by  nature  in  a  state  of  guilt  and  con- 
demnation, proceeds  to  show  how  believers  are  forgiv- 
en, or  justified  through  the  redemption,  or  atonement 
of  Christ.  Speaking  of  himself  and  other  believers, 
he  says,  "Being  justified  freely  by  his  grace  through 
the  redemption  that  is  in  Christ  Jesus  ;  whom  God 
Lath  set  forth  to  be  a  propitiation  through  faith  in  his 
blood,  to  declare  his  righteousness  for  the  remission  of 
sins— that  he  might  be  just,  and  the  justifier  of  him, 
Avhich  believeth  in  Jesus."  According  to  this  repre- 
sentation, it  was  absolutely  necessary  for  Christ  to 
make  atonement  for  sin  by  his  blood  on  the  cross,  in 
order  that  God  might  be  just,  in  forgiving  or  justify- 
ing penitent  believers.  Though  it  was  not  necessary, 
that  God  should  forgive  the  transgressors  of  liis  law, 
yet  it  was  necessary  that  an  atonement  should  be  made, 


SERMON    XII,  195 

to  show  that  he  was  just  to  himself,  as  well  as  merciful 
to  them,  if  he  did  grant  them  the  remission  of  sins. 
So  that  we  may  safely  conclude, 

That  the  atonement  of  Christ  was  n'jcessary  entirely 
on  God's  account. 

It  is  proposed  to  show,  that  this  was  so,  and  why  it 
was  so. 

I.   It  is  to  be  shown,  that  the  atonement  of  Christ 
was  necessary  entirely  on  God's  account. 

If  the  atonement  of  Christ  were  not  necessary  on 
the  account  of  sinners,  then  if  it  were  necessary  at  all, 
it  must  have  been  necessary  on  God's  account. — 
But  it  is  easy  to  see,  that  it  could  not  be  necessary  on 
the  account  of  sinners.  When  Adam  had  sinned  and 
involved  himself  and  his  posterity  in  guilt  and  ruin, 
God  might  have  destroyed  him  and  them,  as  he  de- 
stroyed the  fallen  angels,  according  to  the  rules  of  strict 
justice.  By  treating  them  in  such  a  manner,  he  would 
have  done  honor  to  his  character,  to  his  law  and  to  his 
government,  in  the  eyes  of  all  his  intelligent  creatures, 
without  doing  the  least  injury  to  them.  As  sinners, 
they  deserved  to  suffer  the  penalty  of  the  law,  which 
they  had  broken  ;  and  God  might  have  inflicted  upon 
them  that  eternal  death,  which  is  the  proper  wages  of 
sin.  On  the  other  hand,  he  might  have  saved  them  in 
a  sovereign  manner,  without  doing  injustice  to  them, 
or  to  any  other  of  his  creatures.  If  God  had  chosen 
to  save  all  mankind  without  an  atonement,  he  would 
have  treated  them  better  than  they  deserved,  which 
could  have  been  no  injury  to  them  ;  nor  could  it  have 
been  any  injury  to  the  fallen  angels,  to  have  treated 
fallen  men  better  than  he  treated  them.  As  he  treated 
them  as  well  as  they  deserved,  they  could  have  no 
ground  to  complain,  if  he  treated  mankind  better  than 
they  deserved.  There  was,  therefore,  no  necessity  of 
the  atonement  of  Christ,  on  the  account  of  sinners.  If 
no  atonement  had  been  made,  God  might  have  treated 
them  according  to  their  deserts,  or  ])etter  than  their 
deserts,  without  doing  them,  or  any  other  creature  the 
least  injury.     When  Adam  ilcd  from  the  presence  of 


196  SERMON    XII. 

God  in  despair,  it  was  not  because  he  feared  that  his 
Creator  and  Lawgiver  ^ould  injure  him.  He  knew 
that  God  would  not  injure  him,  it' he  destroyed  him  and 
much  less,  if  he  saved  him.  All  sinners  now  know 
the  same.  When  they  reflect  upon  their  sinful,  per- 
ishing state,  the  J  are  sensible  they  deserve  to  die  and 
that  eternal  death  is  not  a  punii^hment  greater  than 
their  guilt.  They  see  nothing  on  their  own  account, 
why  God  may  not  exercise  his  justice,  or  his  grace 
towards  them,  w^ithout  an  atonement.  They  know, 
that  he  would  not  injure  them,  if  he  should  exercise 
either  his  justice,  or  his  grace  tow^ards  them.  Conse- 
quently, they  see  no  need  of  an  atonement  on  their  own 
account.  If  no  atonement  had  been  made,  God  might 
have  determined  to  destroy  all  the  human  race,  or  to 
have  saved  all  the  human  race,  without  doing  any  in- 
jury to  then),  or  to  any  other  created  beings.  It  hence 
appears,  thai  there  was  no  necessity  of  the  atonement 
of  Christ,  on  account  of  sinners  themselves.  But  the 
apostle  assures  us  in  the  text,  that  an  atonement  was 
necessary  on  God's  account,  that  he  might  be  just  and 
the  justifier  of  him,  that  believeth  in  Jesus. 

II.  1  proceed  to  show  why  the  atonement  of  Christ 
was  necessary  on  God's  account,  in  order  to  render  it 
consistent  with  his  amiable  and  glorious  character,  to 
extend  pardoning  m.ercy  to  this  fallen,  guilty,  perish- 
ing world. 

If  we  can  only  discover  why  Adam,  after  he  had 
eaten  the  forbidden  fruit  and  incurred  the  penalty  of 
the  divine  law,  despaired  of  pardoning  mercy^  we  can 
eisily  see,  why  an  atonement  for  sin  w^is  absolutely 
n(  cessary  in  order  to  render  it  consistent  for  God  to 
exercise  pardoning  grace  to  sinners.  Adam  knew, 
thii'  God  was  perfectly  good  and  that  his  perfect  ^i^od- 
ne>s  would  necessarily  dispose  him  to  do  good,  not 
only  to  the  innocent,  but  to  the  guilty  ?  Why  then 
did  he  despair  of  mercy  ?  The  only  reason  was,  ti:at 
he  knew  that  God  was  just  as  well  as  good  ;  and  tl^at 
it  was  mc^rally  impossible,  that  he  -'.hould  exercise  his 
goodness  inconsistently  w'ith  his  justice.     This  banish- 


SERMON  xu.  Ifyy 

cd  from  his  mind  every  c;leam  of  hope.     The  more  ho 
realized  the  goodness  of  God,  the  more  lie  realized  the 
justice  of  God  ;  and  the   niore  he   realized  the  ju.stiec; 
of  God,  the  more  he  despaired  of  pardonini^  mercy. — 
Ft  r  he  could  not  see  how  it  was  possible,  that  he  should 
be  just  to  himself  and  to  his  law  and  yet  pardon   his 
transgression  ;  nor  was  there  an  angel  in  heaven  could 
see  how  this  could  be  brouj2;ht  about.     A  servant,  who 
has  disobeyed  a  good  master,  is  more  afraid  of  being 
punished,  than  a  servant,   who  has  disobeyed   a   bad   j 
master.     A  child,  who  has  disobeyed  a  good  parent,  is  / 
more  afraid  of  being  punished,    than  a  child  who    has 
disobeyed  a  bad  parent.     The  reason  is  the  same  in 
both  cases.     The  servant   and  the    child   know,  that 
goodness  implies  justice  ;  and  justice  is  a    disposition 
to  punish.     Adam  knew,  that  the  perfect  goodness  of 
God  implied  his  perfect  justice  ;  and  his  perfect  justice 
implied  an  iniiexible   disposition  to  punish  the  guilty. 
It  is  not  probable,  that  Adam  thought  of  an  atonen^ent, 
or  if  he  did,  he  could  not  see  how  an  atonement  could 
be  made  ;  and  therefore  he  utterly  despaired  of  pardon 
and  salvation.     As  Adam    could  not  see    how  God 
could  consistently  forgive  him,  without  an  atonement, 
so  none  of  his  posterity  can  see   how  God  can  consis- 
tently forgive  tl^em,  without  an  atonement.      He  was 
a    true  representative  of  all,  who  should  be  and  now 
are  in  his  state  of  guilt  and  condemnation.     As  God 
could  not  have  been  just  to  himself  in  forgiving  Adam, 
without  an  atonement  ;  so  he  cannot  be  just  to  hin^i- 
self,  in  forgiving  any  of  his  guilty  posterity,  without  an 
atonement.     And  as  God  did  determine  to  show  mer- 
cy to  sinners,    so    ii  was    absolutely  necessary,   that 
Christ  should  make  an  atonement  for  their  sins.     The 
atonement  of  Christ  was  necessary  enf-rely   on  God's 
account.     The  necessity  of  ^  "hrist's  atonen^ent,  in  case 
Ofod  determined  to  save  sinners,  originated  entirely  in 
his  immutable  justice.     He   must  be   just   to  hinself, 
ihv.f  is,  he  must  display    his  essential  and  amiable   at- 
tribute of  retributive  justice,  in  pardoning  or  justifying 
those,  who  deserve  to  be  punished.     There  was  noth- 


19S  SERMON    XII. 

ing  in  men  that  required  an  atoneirient  and  there  was 
nothing  \n  God  that  required  an  atonement  but  his  jus- 
tice.    All  the  moral  perfections  of  the  Deity  are  com- 
prised in  the  pure  love  of  benevolence.     God  is  love. 
Bvifore   the    foundation  of  the   world,  there  was   no 
ground  ^ov  considering  love  as  branclied  out   into  va- 
rious &,  distinct  attributes.   But  after  the  creation,  new 
relaUons  arose;  &l  inconsequence  of  new  relations,  more 
obiigaiioii.3  were  created, both  on  the  side  of  the  Creator 
<J.  on  that  of  his  creatures.  Before  created  beings  existed, 
(jJod'»  love  was  exercised  wholly  towards  himself.  But 
after  moral  beings  were  brought  into  existence,  it  was 
right  in  the  nature  of  things,  that  he  should  exercise  right 
atlections  towards  them;  according  to  their  moral  charac- 
ters.   Hence  the  goodness,  the  justice  &l  mercy  of  God 
are  founded  in  the  nature  of  things.     That  is,   so  long 
as  God  remains  the  Creator  and  men  remain  his  crea- 
tures, he  is  morally  obhgedto  exercise  these   different 
and  clistincl  feelings  toward  them.     He  must  be  dispos- 
i:d  to  do  good  to  the  innocent,  to  punish  the  guilty  and 
at  the  same  time,  to  forgive  them.     Now,  there  never 
was  any  difficulty  in  the  way  of  God's  doing  good  to 
the  innocent,  nor  in  the  way  of  his  punishing  the  guil- 
ty ",  but  there  was  a  difficulty  in  sparing  and  forgiving 
the  wicked.     God's  goodness  is   a    disposition    to   do 
good  to  the  innocent ;  his  justice   is  a  disposition    to 
punish  tiie  guilty  ;  and  bis  mercy  is  a   disposition   to 
pardon  and   save  the  guilty.     The    great    difficulty, 
therefore,  in  the  way  of  man's  salvation,  was  to  recon- 
cile God's  disposition  to  punish  with  his  disposition  to 
forgive,  or  in  otiier  vvords,  to  reconcile  his  justice  with 
his  mercy.     This  was  a  difficulty  in  the  divine  charac- 
ter and  a  still  greater  difficulty  in  the  divine  govern- 
ment.    For  God  had  revealed  his  justice  in  his  moral 
government.      He  had  given  law  to  man  ;  and  in  that 
law  had  clearly  exhibited  his  justice.     In  the  penalty 
of  the  law  he  had  declared,  that  the  transgressor  had 
deserved  eternal    punishment  ;  that    he    had    a  right 
to  inflict   eternal   punishment ;    tliat   he    had   power 
to  inflict  eternal  punishment ;  and  that  he  had  a  dispo- 


m 


SERMON    XII.  199^ 

sition  to  inflict  eternal  punishment.    There  was  a  clear 
and  full  exhibition  of  retributive  justice,  in  the  first  law 
given  to  man.      "  In  the  day  thou  eatest   thereof  ihou 
shall  surely  die."     This  law,  clothed  with  all  the   au- 
thority of  God,  man  violated  &l  exposed  himself  to  the 
awful  penalty.     And   in   consequence    of  his   single 
act  of  disobedience,  his  posterity   became   involved  in 
the    ame  state  of  wretchedness  and  guilt.      What  now 
could  be  done  ?      It  is  easy  to  see,  that  justice    mi^ht 
be  done,   without  the  least  difficulty,  for  this  had  been 
done  in  a  similar   case     The  fallen    angels  had    been 
doomed  to  hopeless  ruin,  for  their  first  otfence.     But 
how  could  pardoning  grace  be  displayed  ?     This  none 
of  the  intelligent  creation  could  tell.     The   angels   of 
light  could  not  tell  ;  for  they  had  seen  those,  who  kept 
not  their  first    estate,  excluded   from  heaven    and  the 
door  of  mercy  forever  shut  against  them.     Man  could 
not  tell.      He  knew  the  sentence  of  death  was  passed 
upon  him,  which  might  be  justly  and  immediately  exe- 
cuted.    How  then  could  grace  be    displayed  consist- 
ently with  justice  ?  This  question  God  alone  was  able 
to  solve.     Fie  knew  that  he  could  be  just  to  himself,  if 
his  justice  were  displayed^  by  the  suiferings  of  a  prop- 
er substitute  in  the  room  of  sinners,     lie  knew  that  the 
sufferings  of  a  substitute,  in  the  room  of  sinners,  v.ould 
both  display  his  justice    and  support  the  honor  of  his 
law  and  government.     And  as  he  saw  that  such  a  sub- 
stitute was  necessary,  he  appointed  Christ  to  take  the 
place  of  sinners  and  to  suffer  and  die  the  just  for  the 
unjust.     Christ  was  the  Son  of  his   love,   the  second 
person  in  the  sacred  Trinity  and  equal  to  himself  in  ev- 
ery divine  perfection.     He  was  the  only   substitute  to 
be  found  in  the  universe,    who  w^^s  competent   to  the 
great  work  of  making  a  complete  atonement  for  sin.— 
Him  therefore  the  Father  set  forth    to  be  a    propitia- 
tion, to  declare  his   righteousness  for  the  remission  of 
sins.  And  though  he  was  once  in  the  form  of  God  and 
thought  it  no  robbery  to  be   equal  with   God;  yet  he 
made  himself  of  no  reputation  and  took   upon  him  the 
form  of  a   servant  and  was  made  in  the  likeness  of 


200  SERMON    XII. 

men  ;  and  being  found  in  fas^.hion  as  a  man,  he  humbled 
himself  and  became  obedient  unto  death,  even  the  death 
of  vhe  cross,  thtit  lie  mig  it  taste  death  for   every   man. 
For  it  became  him,  for  whom   are  all   things  and  by 
^vhom  are  ail  things,  in  bringing  many  sons  unto  glory, 
to  make  the  captain  of  their  salvation  perfect  through 
sufferings.       It    was   indispensably    necessary      that 
Christ  should  sdffcr,  whcm  he  took  the  phjce  of  sinners 
to  make  atonement  for  their  sins.     For  sutlering  is  the 
penalty,  which  God  threatens  to  inliict   upon"  trans- 
gressors of  his  law,  to    dispiay  his  vindictive   justice. 
kt  was  only  by  causing  Christ  to  suffer  in  the  room  of 
sinners,  that  God  could  display  his  vindictive  justice  to- 
w^ards  them.     Accordingly  we  read,  "  It  pleased  the 
L#ordto  bruise  him  and  to  put  him  to  gnef,    when  he 
made  his  soul  an  offering  for  sin  ;  that  he  was  wounded 
for  our  transgressions  and    bruised    for  our  iniquities, 
and  the  chastisement  of  our  peace  was  upon  him." — 
By  inflicting  such    sufferings   upon    Christ,    when  he 
took  the  place  of  a  substitute  in  the  room  of  sinners, 
God  as  clearly  displayed  his  hatred  of  sin  and  his  in- 
flexible disposition  to  punish  it,   as  if  he  had   made  all 
mankind  personally  miserable  forever.     It  is  agreeable 
to  the  common  opinion  and  practice    of  mankind,    in 
war,  to  hold  prisoners  as  hostages,  so  that  in  case  the 
enemy  vif)late  the  law  of  arms,  hj  abusing  or  putting 
to  death  the  captives  they  have  taken,  they  may  justly 
retaliate,  by  treating  the  hostages    as   the  abused  cap- 
tives were  treated.     So  general  Washington  proposed 
to  act,  when   a  British  otFicer,  contrary  to  the  law  of 
nations,  killed  Capt.    Muddy,    an  American    officer, 
after  he  had  surrendered.   He  determined  to  put  Capt. 
Asgill,  a  British  officer,  whom  he  had  in  his  hands,  to 
death   in  the  room  of  the  man,  who  killed  Capt.  Hud- 
dy.     And  had  he  actually  done  this,   he  wouM  have^ 
displayed  his  just  displeasure  against  the  murderer  and 
all  who  justified  and  protected  him.  Or  in  other  words, 
he  w^ould  have  done  justice  to  himself,  by  making  it  ap- 
pear, that  he  meant  to  maintain  the  dignity  of  his  char- 
acter as  a  commander  in  chief  and  to  support  his  au- 


SERMON    Xll.  201 

thority  in  punishing  all,  who  should  dare  to  violate  the 
law  of  arms.  He  would  not,  indeed,  have  done  distri- 
butive justice  to  the  murderer,  nor  have  prevented  his 
being  put  to  death,  if  he  could  have  been  found  and  ap- 
prehended. Just  so,  God,  by  subjeciing  the  Son  of 
liis  love  to  dcat!i,  in  the  room  of  sinners,  could  display 
bis  immutable  disposition  to  punish  sin,  in  the  most 
striking  and  awful  manner.  Accordingly,  when  Curist 
actually  took  the  place  of  sinners  and  poured  out  his 
soul  unto  death  on  the  cross,  his  sufferings  in  their 
room  as  clearly  displayed  the  vindictive  justice  of  (xod 
to  angels  and  men  and  the  whole  intelligent  creation, 
as  if  he  had  made  them  all  personally  misera;)le  for- 
ever. By  subjecting  Christ  to  sufTering:-i  and  death  on 
the  cross,  God  has  done  justice  to  himself  and  made  a 
complete  atonement  for  sin.  He,  not  Christ,  made 
the  atonement.  He  bruised  hmi  and  put  him  to  grief ; 
his  sword  pierced  his  heart  and  shed  his  blood  on  the 
cross.  So  the  prophet  predicted.  ''Awake,  O  sword, 
against  my  shepherd  and  against  the  man  that  is  my 
fellow,  saith  the  Lord  of  hosts  ;  smite  the  shepherd 
and  the  sheep  shall  be  scattered."  This  prediction 
Christ  applied  to  himself  just  after  he  had  instituted  a 
standing  memorial  of  his  death  and  just  before  his  suf- 
ferings began  in  the  garden.  "Then  saith  Jesus  unto 
his  disciples,  A II  ye  shall  be  offended  because  of  me  this 
night :  for  it  is  written,  I  will  smite  the  shepherd  and 
the  sheep  of  the  flock  shall  be  scattered  abroad."--- 
Christ  knew,  that  it  was  absolutely  necessary,  that  th» 
Father  should  put  him  to  death,  in  order  to  display  his 
justice  in  the  forgiveness  or  remission  of  sins.  And  it 
was  on  this  ground  solely,  that  he  cordially  submitted 
to  die  on  the  cross.  This  he  expressly  declared  before 
he  suffered,  "Now  is  my  soul  troubled  :  nnd  what  shall 
I  say?  Father,  save  me  from  thisbour:  but  for  this 
cause  came  I  unto  this  hour.  Father,  glorify  thy 
name."  It  was  the  Father,  that  marie  atonement  for 
sin,  by  putting  Christ  to  death  on  the  cross,  by  bis 
own  hand.  By  making  his  own  Son  a  >ubstitu<»>  for 
sinners  and  putting  him  to  death  in  their  room,  he  de- 
26 


202  SERMON    XII. 

claredhis  righteousness  to  the  whole  universe,  so  that 
he  can  now  be  just  and  the  justhler  of  him,  which  be- 
licveth  in  Jesus.  This  was  the  great  and  important 
end  to  be  answered  by  an  atonement.  And  in  order 
to  answer  this  end,  Christ's  atonement  was  absolutely 
necessary. 

IMPROVEMENT. 

1.  If  the  atonement  of  Christ  was  necessary  en- 
tirely on  God's  account,  that  he  might  be  just  in  exer- 
cising pardoning  mercy  to  penitent  and  believing  sin- 
ners ;  then  it  was  universal  and  sufficient  for  the  par- 
don and  salvation  of  the  non-elect,  as  well  as  lor  the 
pardon  and  salvation  of  the  elect.  Some  believe  and 
maintain  the  doctnne  of  a  limited  atonement.  They 
suppose,  that  Christ  died  to  make  atonement  for  the 
elect,  exclusively  of  the  non-elect.  This  opinion  ap- 
pears to  be  founded  on  a  wrong  notion  of  the  nature 
and  design  of  the  atonement.  It  was  designed  to  main- 
tain and  display  the  justice  of  God  in  the  remission  of 
sins.  And  if  it  has  rendered  it  consistent  v^'ith  the  jus- 
tice of  God  to  exercise  pardoning  mercy  to  one  sinner, 
it  has  rendered  it  equally  consistent  with  his  justice  to 
exercise  pardoning  mercy  to  all  sinners.  The  atone- 
ment of  Christ  has  the  same  favorable  aspect  upon  the 
non  elect,  as  upon  the  elect.  It  opens  as  wide  a  door 
of  mercy  to  the  one,  as  to  the  other.  It  removes  all 
natural  obstacles  out  of  the  way  of  the  salvation  of 
cither,  because  it  renders  it  consistent  with  the  justice 
of  God,  to  pardon  and  save  a  part,  or  the  whole  of 
mankind,  according  to  his  sovereign  pleasure  and  eter- 
nal purpose.  The  atonement  of  Christ  has  laid  God 
under  no  obligation  to  save  one  of  mankind,  but  left  him 
at  full  liberty  to  save  a  pnrt,  or  the  whole  human  race. 
it  is  generally  allowed,  that  God  does  in  the  gospel  of- 
fer salvation  to  all ;  but  how  can  he  consistently  oiFer 
salvation  to  all,  if  Christ  has  not  made  atonement  for 
all?  If  Christ  has  not  made  atonement  for  the  non- 
q]vcX  ;  it  is  no  more  consistent  for  God  to  offer  salva- 
tion to  the  non-elect,  than  to  offer  salvation  to  the  fal- 


SERMON    XII.  203 

len  angels,  for  wliom  all  will  allow  he  has  made  no 
atonement.  Besides,  the  scripture  not  only  represents 
God  as  inviting  all  men  to  accept  of  pardon  and  salva- 
tion, through  the  hlood  of  Christ ;  but  represents  hinj, 
as  threatening  to  punish  all  eternally,  who  refuse  to 
accept  the  offers  of  pardon  in  Christ's  name.  This 
looks  perfectly  inconsistent  with  tiie  retributive  justice 
of  God,  unless  tlie  atonement  be  universal.  What  can 
be  more  unjust,  than  to  punish  sinners  for  not  accepting 
a  salvation,  which  was  never  provided  for  them.  And 
it  never  v^vlS  provided  for  them,  if  Ciirist  did  not,  by 
his  sufferings  and  death,  make  atonement  for  them. 
But  Christ  commands  his  ministers  to  say  to  all,  with- 
out exception,  ''He  thatbelieveth  and  is  baptised  shall 
be  saved  ;  but  he  that  believethnot  shall  be  damned." 
This,  as  well  as  many  other  passages  of  scripture, 
clearly  proves  that  the  atonement  of  Christ  is  not  lim- 
ited, but  extends  to  all  the  children  of  men.  "God  so 
loved  the  world,  that  he  gave  his  only  begotten  Son, 
that  whosoever  beheveth  in  him,  should  not  perish, 
but  have  everlasting  life."  And  the  apostle  John 
says,  "He  is  the  propitiation  for  our  sins  ;  and  not  for 
ours  only,  but  also  for  the  sins  of  the  whole  world." 

2.  If  the  atonement  of  Christ  was  necessary  entire- 
ly on  God's  account,  to  satisfy  his  justice  towards 
himself,  in  exercising  pardoning  mercy  to  the  guilty  ; 
then  it  did  not  satisfy  justice  towards  sinners  themselves. 
Justice,  as  it  respects  them,  stands  in  full  force  against 
them.  Nothing,  which  Christ  did  or  suffered,  altered 
their  characters,  obligations,  or  deserts.  His  obedi- 
ence did  not  free  them  from  their  obligation  to  obey  the 
divine  law,  nor  did  his  sufferings  free  them  from  their 
desert  of  suffering  the  penalty  of  the  divine  law.  Both 
the  precept  and  penalty  of  the  divine  law  is  founded  in 
the  nature  of  things;  and  Christ  did  not  come  to  destroy 
these,  nor  could  he  destroy  them,  by  obedience  or  suf- 
ferings. The  atonement,  which  Christ  has  made,  has  left 
sinners  in  the  same  state  that  tlioy  were  in  before.  Its 
whole  efficacy  respects  God's  character.  It  has  com- 
pletely satisfied  his  ju5ticc,  in  cxcrci:ing  mercy  to  all 


204i  SERMON    XII. 

penitent,  believing  sinners.     This  is  what  the  Assena- 
bly  of  Divines  evidentJy  mean  in  reply  to  the  question, 
'^'  'ow  does  Christ  exercise  the  oliice  of  a  priest  ?" 
They  answer,  "  By  his  once  offering  up  himself  a  sac- 
rifice, to  satisfy  divine  justice."     This  was  all  that  he 
meant  to  do,  or  could  do,  or  that  needed  to  be  done,  in 
order  to   make  a  complete    atonement  for  sin.      But 
many  suppose,  that  Christ,  by  his  ohedience  and  death 
did  a  great  deal  more  for  sinners,  than  for  God.   They 
suppose,  that  he  suffered  in  the  room  of  the   elect  and 
bore  the  penalty  of  the  law  in  their  stead,  so  that  he 
paid  the  full  debt  of  suffering,  which  they  owed  to  God. 
And  on  this  account,  they  suppose,  God  cannot  in  jus- 
tice, punish  them  for  any  of  their  past,  present,   or  fu- 
ture sins.     They  likewise  suppose,  that  Christ  obeyed 
the  law  perfectly  in  their  room  and  by  his  perfect  obe- 
dience paid  the  full  debt  of  obedience,  which  they  ow- 
ed to  God  ;  so  that  they  are  no  longer  bound  to  obey 
the  precepts,    nor  exposed  to  suffer  the  penalty  of  the 
law.     Hence  they  suppose,  that  there  are  no  terms  or 
conditions  of  salvation  to  be  performed,  in  order  to  par- 
don and  justification.     Christ   has  done    all  in  their 
stead  and  they  have  nothing  to  do,  but  to  believe  that 
he  has  done  all  and  they  are  completely  safe.   This  is 
true  Antinomianism,  which  is  beheved  and  propagated 
at  this  day  by  various  Sectarians.     But    all  these  no- 
tions are  groundless  and  absurd,  if  the  atonement  was 
necessary  entirely  on  (jod's  account  and  not  on  the  ac- 
count of  sinners  ;  and  if  all  that  Christ   did  and  suffer- 
ed, he  did  and  suffered,  to  render  it  consistent  with  the 
justice  of  God  to  forgive  and  save  penitent  believers. 
3.   If  the  atoncmpnt  of  Christ  was  necessary  entire- 
ly on  God's  account,  that  he  might  be  just  and  the  justi- 
fier  of  him  that  believeth  ;  then  he  did  not  merit  any 
thing  at  the  hand  of  God  for  himself,  or  for  mankind. 
There  is  no  phrase  more    common  and    familiar  than 
that  of  the  merits  of  Christ  ;  but  it  is  generally  misun- 
derstood and  misapplied.      Though  Christ  suffered  the 
just  for  the  unjust ;  though  he  made  his    soul  an  offer- 
ing for  sin  ;  and  though  he  suffered  most  excruciating 


SEUMON  XI r,  205 

pains  in  the  garden  and  on  the  cross,  yet  ho  did  not 
lay  God  under  the  h^.ast  obligation,  in  point  of  ju^stice, 
to  pardon  and  save  a  single  sinner.  Us  sulT(;rinirs 
could  not  lay  God  under  any  obligation  to  do  any  thing 
for  him  and  much  less  for  any  of  the  human  race.  God 
is  above  being  bound  by  any  being  in  the  universe  ; 
and  he  cannot  bind  himself  any  otljer  wise,  thon  by  a 
free,  voluntary,  gratuitous  promise.  Though  Cod 
promises  to  pardon  every  true  believer,  yet  he  promises 
to  do  it  as  an  act  of  grace  and  not  as  an  act  of  justice. 
For  the  atonement  of  Christ  did  not  lay  him  under  the 
least  obligation,  in  point  of  justice,  to  pardon  even  fiue 
penitents.  Accordingly,  the  apostle  says,  "  believers 
are  justified  freely  by  his  grace,  through  the  redemp- 
tion that  is  in  Jesus  Christ."  And  as  Christ  did  not 
merit  pardon  for  believers,  by  his  sufferings,  so  he  did 
not  merit  a  reward  for  them,  by  his  obedience  It  is 
true,  God  has  promised  to  reward  him  for  his  obedience 
unto  death,  but  his  promise  is  a  promise  of  grace  and 
not  of  justice.  So  he  has  promised  to  reward  every 
man  for  the  least  good  he  does,  even  for  giving  a  cup 
of  cold  water  in  sincerity.  But  though  he  ])romises  to 
reward  all  good  men  according  to  their  works,  or  for 
their  works,  yet  his  promise  to  them  is  a  promise  of 
grace,  not  of  justice  and  without  the  least  legard  to 
Christ's  obedience  as  the  ground  of  it.  The  truth  is, 
Christ  never  merited  any  thing  at  the  hand  of  God,  for 
himself,  or  for  sinners,  by  his  obedience  and  sufferings. 
By  obeying  and  suffering  in  the  room  of  sinner^,  he 
only  rendered  it  consistent  for  God,  to  renew  or  not  to 
renew,  to  pardon  or  not  to  pardon,  to  reward  or  not 
to  reward  sinners  ;  but  did  not  lay  him  under  the  least 
obligation,  in  point  of  justice,  to  do  either  of  these 
things  for  them.  There  was  no  merit  in  Christ's  obe- 
dience and  sufferings  ;  and  there  is  no  propriety  in 
using  the  term,  merits  of  Christ.  The  use  of  this  phra- 
seology has  led  multitudes  into  gross  and  dangerous 
errors,  in  respect  to  faith  in  Christ,  justification  through 
his  atonement  and  the  future  rewards  of  the  righteous. 
It  is  of  great  importance,  therefore,  to  form  clear  and 


30G  SERMON    XII. 

just  ideas  of  Christ's  atonement,  in  order  to  avoid  those 
errors. 

4.  If  the  sole  design  of  Christ's  atonement  was  to 
satisfy  the  justice  of  God  towards  himself,  then  he  ex- 
ercises the  same  free  grace  in  pardoning  sinners  through 
the  atonement,  as  if  no  atonement  had  been  made.  It 
has  been  considered  as  a  great  difficulty  to  reconcile 
free  pardon  with  full  satisfaction  to  divine  justice. — 
The  difficulty  has  arisen  from  a  supposition,  that  the 
atonement  of  Christ  was  designed  to  pay  the  debt  of 
sufferings,  which  sinners  owed  to  God.  If  this  were 
the  design  of  the  atonement,  it  would  he  difficult  to 
see  tiie  grace  of  God  in  pardoning  sinners  on  that  ac- 
count. For  there  is  no  grace  in  forgiving  a  debtor, 
after  his  debt  is  paid,  whether  by  himself,  or  by 
another.  But  sin  is  not  a  debt  and  canziot  be  paid  by 
suffering.  Christ's  suffering  in  the  room  of  sinners 
did  not  alter  the  nature  of  their  sin,  nor  take  away 
their  just  deserts  of  punishment.  There  is  the  same 
grace  of  God  in  forgiving  them  through  the  atonement, 
as  if  no  atonement  was  made.  This  the  apostle  as- 
serts. He  says,  God  justifies,  that  is,  pardons  be- 
lievers freely  by  his  grace  through  the  redemption  that 
is  in  Jesus  Christ.  The  atonement  of  Christ  rendered 
it  just  for  God  to  exercise  his  grace  in  pardoning  be- 
lievers, though  it  did  not  remove  their  guilt  and  ill  de- 
sert in  the  least  degree.  None  will  deny  that  it  was 
grace  in  God  to  send  Christ  into  the  world  to  make 
atonement  for  sin,  or  that  it  was  grace  in  Christ  to 
come  into  the  world  and  suffer  and  die  to  make  atone- 
ment for  sin  ;  and  it  is  certain  that  the  atonement  he 
made  did  not  lay  God  under  obligation,  in  point  of  jus- 
tice, to  pardon  sinners  on  account  of  his  atonement  ; 
it  therefore  plainly  follows,  that  God  exercises  as  real 
grace  in  pardoning  sinners  through  the  atonement  of 
Christ,  as  in  sending  him  to  make  atonement.  Free 
pardon,  therefore,  is  perfectly  consistent  with  free 
grace. 

5.  If  the  atonement  of  Christ  was  necessary  entirely 
on  God's  account  ;  then  it  is  absurd  to   suppose,    that 


SERMON    XII.  201 

it  was  merely  expedient.  Tho  Socininns  deny  that 
Christ  died  a  vicarious  sacrifice  to  make  any  atone- 
ment for  sin.  They  say,  i'lat  Clod  is  bound  to  for:;iv(i 
sinners  upon  the  ground  of  repentance  only  ;  and  that 
he  does  actually  forgive  them  on  that  f^round.  l>ut 
there  are  many  Trinitarians,  wlio  believe  that  Christ 
did  make  atonement  for  sin,  who  yet  suppose  that  his 
atonement  was  not  absolutely  necessary,  but  only  ex- 
pedient. They  suppose,  that  (jJod  mi^;5ht  have  pardon- 
ed and  saved  sinners  without  any  atonement,  if  he  had 
pleased  ;  and  that  he  pleased  to  pardon  and  save  sin- 
ners through  an  atonement,  merely  because  it  was  the 
most  expedient  or  best  way  of  saving  them,  but  not 
because  it  was  the  only  possible  way.  It  is  granted, 
that  there  was  no  more  necessity  of  God's  saving  sin- 
ners at  all,  than  there  was  of  giving  them  existence  ; 
and  certainly  there  was  no  necessity  of  giving  them  ex- 
istence. For  his  own  pleasure  they  are  and  were  cre- 
ated. But  after  he  had  given  them  existence  and  they 
had  become  sinners,  it  was  morally  impossible,  that  he 
should  pardon  and  save  them  without  an  atonement. 
It  did  not  depend  upon  liis  mere  pleasure,  whether  he 
should  save  them,  with,  or  without  an  atonement.  On 
supposition,  he  determined  to  save  them,  an  atonement 
was  as  necessary,  ^s  his  own  immutable  justice.  There 
was  no  other  possible  way  of  saving  them.  And  so 
Christ  himself  supposed  ;  for  he  said  to  God  in  the 
prospect  of  his  sufTerings,  "  If  it  be  possible,  let  this 
cup  pass  from  me."  There  is  no  reason  to  think,  that 
God  would  have  subjected  the  Son  of  his  love  to  all 
the  pains  and  reproaches  of  the  cross,  to  make  atone- 
ment for  sin,  if  he  could  have  forgiven  it,  without  such 
an  infinitely  costly  atonement.  It  is  easy  to  sec,  that 
if  the  atonementof  Christ  was  founded  on  the  immuta- 
ble justice  of  God,  it  was  as  necessary  as  his  immutable 
justice. 

6.  If  the  atonement  of  Chi'ist  was  necessary  entire- 
ly on  God's  account,  then  we  may  safely  conclude, 
that  it  consisted  in  his  sutll^rings,  and  not  in  his  obe- 
dience.    His  obedience  had  no  tendency  to  display  di- 


20^  SERMON    XII. 

vine  justice,  whica  was  the  only  end  to  be  answered 
by  his  atonement.  His  obedience  was  necessary  on 
his  account,  to  qualify  him  for  making  atonement  for 
the  disobedient  j  but  his  sufferings  were  necessary  on 
God's  account,  to  display  his  justice.  Accordingly 
^ye  jfind  all  the  predictions  and  types  of  Christ,  under 
the  Old  Testament,  represent  him  as  a  suffering  Sav- 
ior. And  in  the  New  Testament,  he  is  represented  as 
making  atonement,  by  his  blood,  by  his  sufferings  and 
by  his  death.  It  was  by  his  once  offering  up  himself 
a  sacrifice  to  divine  justice,  that  he  made  a  complete 
atonement  for  sin. 

7.  It  appears  from  the  nature  of  Christ's  atone- 
ment, that  God  can  consistently  pardon  any  penitent, 
believing  sinners  on  that  account.  By  putting  Christ 
to  death  on  the  cross,  by  his  own  hand,  he  has  declar- 
ed his  righteousness  to  the  whole  universe  in  the  remis- 
sion of  sins.  He  can  novs^  be  just  and  be  the  justilier 
of  every  one  that  believeth.  He  can  now  as  consist- 
ently pardon  one  penitent  sinner  as  another  ;  and  he 
is  as  willing  to  pardon  one  penitent  as  another.  Ho 
now  commands  all  men  every  where  to  repent  and 
assures  them,  that,  if  they  do  repent  and  believe,  they 
shall  be  saved,  through  the  redemption  that  is  in 
Christ.  When  the  eyes  of  sinners  are  opened  to  see 
the  native  corruption  of  their  liearts  and  the  sinfulness 
of  their  lives,  they  are  ready  to  think  and  say,  that 
they  are  too  guilty  and  ill-deserving  to  find  mercy  in  the 
sight  of  God.  But  such  views  and  feelings  are  total- 
ly groundless  and  sinful.  God  invites  and  requires  all 
sinners,  without  distinction,  to  accept  of  pardoning 
mercy.  He  is  as  ready  to  shew  mercy  to  the  Gentile, 
as  to  the  Jew  ;  to  the  greatest  as  to  the  smallest  sin- 
ner •  to  the  oldest  as  to  the  youngest  sinner,  upon  the 
terms  of  the  gospel.  Paul,  though  the  chief  of  sinners, 
found  mercy.  Christ  says,  "he  came  not  to  call  the 
righteous,  but  sinners  to  repentance."  And  again  he 
says,  "All,  that  the  Father  hath  given  me,  shall 
come  to  me  ;  and  whosoever  cometh  to  me,  I  will  in 
no  wise  cast  out."      But, 


SERMON    XII*  209 

8.  None  can  come  to  Christ  and  accept  of  pardon- 
ing mercy  on  account  of  his  atonement,   without   ac- 
cepting the  punishment  of  their  iniquities.     The  great 
design  of  the  atonement  was,  to  show  that  CJod  would 
be  just  in  inflicting  eternal  punishment  upon  tlie  trans- 
gressors of  his  holy  and  righteous  law.     Sinners  can 
see  no  beauty  or  excellence  in  the  character  and  con- 
duct of  Christ  in  condemning  sin    in  the   llesh,  by   his 
suffering  and  death  on  the  cross,  until  they  have  learn- 
ed of  the  Father  their  just  desert  of  the   penalty   of 
Jiis    law    and    cordially    approve    of  it.      Then  they 
will  see,  that  there  is  no  other  possible  way  of  obtain- 
ing pardoning  mercy,  than  through  the   atonement  of 
Christ.     They  will  see,  that  they  must  completely  re- 
nounce all  self-  dependance  and    self  righteousness  and 
rely  alone  upon  the  atonement  of  Christ  as  the  ground 
of  pardon  and  acceptance  in  the  sight  of  God.  Though 
Paul  once  thought,  that  in  respect  to  obedience  to  the 
law,  he  was  blameless    and  stood  high  m  the  divine  fa- 
vour ;  yet  as  soon  as  he  became  acquainted    with  the 
justice,  spirituality  and  extent  of  its  precepts  and  penal- 
ty, all  the  hopes  he  had  built  upon   the  law  died    and 
feft  him  in  despair.    So  that  he  was  constrained  to  say, 
*'  What  things  were  gain  to  me,  those  I  counted  loss 
for  Christ."    Christ  told  sinners,  that  "  the  whole  need 
not   a  physician,  but  they  that  are  sick."      No  other 
foundation  of  pardon  can   any  man  lay,  than  that  God 
has  laid  in  the  atonement  of  <  'hrist.      Sinners   must 
trust  in  him  alone  for  forgiveness,  for  it  is  only  for  the 
sake  of  Christ,  that  God  can  forgive  iniquity,   trans- 
gression and  sin  and  save  the  guilty  from  the  wrath  to 
come.      But  God  is  now  ready  to  forgive  all  who  feel 
the  spirit  and  speak  the   language  of  the  publican  ; 
^*  God  bo  merciful  to  me,  a  sinner." 
27 


SERMON  xin. 


T'ebrews,  X.    9  '--He  taketh  aioay   the  first, 
that  he  may  establish  the  second. 

The  apor-tle  wrote  this  epistle  for  the  particular  ben- 
efit of  the  believing  Jews.     They  had  been  educated 
under  the  Mosaic  dispensation.     They  firmly  believed 
the  divine  mission  of  Moses.     They  said,  "We  know 
that  God  spake  unto   Moses."      They  considered  tiie 
Old  Testament   as   given  by   divine   inspiration   and 
ck)thed  with  divine  authority.     They  found  a  difficul- 
ty, therefore,  in  recoiieiling  the  law  wilh  the  gospel,  or 
the  Mosaic  dispeii-aiion  with    the  Christian,   which 
seemed  to  be  inconsistent  with  each  other.     The  diffi- 
culty, however,  did  not  arise  from   any  real   inconsis- 
tency between  the  law  and  the  gospel  ;  but  from  their 
ignorance  of  the  nature,  design  and   meaning   of  the 
law.     They  did  not  know,  that  their  lavvs  were  in  their 
own  nature  temporary,   that  their  rights  and  ceremonies 
were  altogether  typical  and  that  the  whole  Mosaic  dis- 
pensation was  designed  to  prepare  the  way  for  the  com- 
in?.:  of  Christ  and  the  universal  spread  of  the   gospel. 
Had  they  understood   these  1hinii!;s,  they   would    have 
found  no  difficulty  in  reconciling   the   doctrines,  pre- 
Cf  pis  and  institutions  of  the  christian  dispens^.-tion  with 
those  of  the  Mosaic,  u  .J^^r  which   they  had  lived  and 
by  which  they  had  been  bound.      To  clear  up  Ihese- 
poii.ts  the  apostle  v^  rote  this  epistle,   which    is   a  plain 
con>mentary  upon  the  laws  of  Israel  and  very  instruc- 
tive to  both  3cy>'-  ^nd  Gentiles.     To  acc'''?:plish  this 
purpose,  his  method  is  easy  and  natural.     He  begins 


SERMON    XIII.  211 

A^itli  illustrating  tlie  divine  nature  and  the  divine  author- 
ity of  Christ,  by  which  ie  was  sup'jrior  lo  Moses  a ud 
all  tho   prophets.        He  says,  *'  God  who  at  sumi'-y 
times  and  divers  manners,  spake  in  time    past  unto  tuc 
fathers  by  the  prophets,  hath  in  these  last  days  spoken 
unto  us  by  his  Son,  w^honi  he  hath  appointed  heir  of  all 
things,  by  whom  also  he  made  the  worlds."  From  the 
divinity  of  Christ  ol  his  supremacy  above  all  the  proph- 
ets, he  justly  infers,  that  ihe  Jews  oui^ht   to  re2!;'"'d  his 
•oomm and s  rather  thai,  th-;  commands  of  Moses.  ''VV  here- 
fore, holy  brethren,  partakers  of  ihe  heavenly  calling,con- 
sider  the  apostle  aud  high  priest  of  our  profession  Christ 
Jesus  ;  wdio  was  iaifliful  to  him  who  apj/ointpd    him, 
as  also  Moses  w^as  faithful  in  all  his  houje.    For  this 
man  was  counted  worthy  of  more  glory  than  Moses, 
inasmuch  as  he  who  hath  builded  the  house  hath  more 
honor  than  the  house.     Moses  was  verily,  faithful  in 
all  his  house  as  a  servant,  but  Christ  as  a  Son  over  his 
own  house."     After  this,  the  apostle   proceeds  to  ex- 
plain the  rites  and    ceremonies  of  tl^c  law   and  show^s 
that  they  were  altogether  typical  of  Chru-t  and  the  gos- 
pel.   "For  the  law  having  a  shadow  of  good  thijDi;s  to 
come  and  not  the  very  image  of  the  things,   can  never 
with  these  sacrifices  which  ihey  offered  year,  by  year 
continually  make  the  comers  thereunto  perfect."    He 
now  expressly  asserts,  that  Christ  was  authorized   by 
the  Father,  to  set  aside  the    Mosaic  dispensation  and 
establish  his  own.      '^Wherefore  when  he  comcth  into 
the  world,  he  saith,  sacrifice  and  ofH-ring  thou   wouldst 
not,    but  a  body  hast  thou  prepared  me  :  in   burnt-of- 
ferings and  sacrifices  for  sin  thou  hast  had  no  plea- u re. 
Then  said  1,  Lo,  I  come,  (in  the  volume  of  the   b^)ok 
it  is  written  of  me,)  to  do  Ihy  will,  O  God.       Alnve, 
when  he  said,  sacrifice  and  offering  and  burnt-offerings 
and  offerings  for  sin  thou    wouldst  not,  neither  h-  'st 
thou  pleasure  therein,  which  were  offered  by  the  lavv. 
Then  said  he,  Lo,    I  come  to  do  thy    will,  O  God. 
He  taketh  away  (he  first,   that  he   may    establish  the 
second,"     Though  there  had   been  a  patriarch.il  dis 
pcnsation,  yet  tlie  Mosaic  dispensation  was   the  first 


$12  SERMON    XIH. 

and  the  christian  dispensation  the  second,  in  respect  to 
the  Jews.  Tlie  apostle,  therefore,  means  to  assert  in 
the  text,  that  Christ  did  take  away  the  Mosaic  dispen- 
sation and  establish  his  own.  The  first  ceased  as  soon 
as  the  second  was  instituted  by  Christ.  This  then  is 
the  truth,  which  is  now  to  be  considered, 

That  the  Mosaic   dispensation   ceased,   when    the 
gospel  dispensation  commenced.     I  shall, 

I.  Show  that  the  Mosaic  dispensation  was  abrogat- 
ed by  the  gospel  ; 

II.  Show  how  the  Mosaic  dispensation  was  abro- 
gated by  the  gospel ;  And, 

HI.  Point  out  those  things  under  the  Mosaic  dis- 
pensation, which  were  abrogated  by  the  gospel. 

I.  1  am  to  show,  that  the  Mosaic  dispensation  was 
abrogated  by  the  gospel.  This  will  appear  if  we  con- 
sider, 

1.  That  Mosaic  dispensation  was  of  such  a  nature, 
that  it  might  be  abrogated.     It  was  altogether  a  posi- 
tive institution.    It  was  founded  on  mutable  and  not  im- 
mutable reasons.     Moral  laws  are  founded  on  the  na- 
ture of  things,  or  on  certain  relations  between  God  and 
his  rational  creatures,    which    are  permanent  and  im- 
mutable.    But  all  positive  laws   and  institutions   are 
founded  on    mutable   relations     and   circumstances ; 
and,  of  course,  are  as  mutable  as  the  relations  and  cir- 
cumstances upon  which  they  are  founded.     For  about 
two  thousand  years  after  the   apostacy   of  the  human 
race,  there  was  no  occasion  for  the    Mosaic  dispensa- 
tion.    But  when  God  saw  it  necessary  to  select   one 
nation  from  the  rest  of  mankind,  then  he  saw  it  neces- 
sary to  institute  the  Mosaic   dispensation.     Hence  it 
is  evident,  that  that  dispensation  might  be   abrogated 
Or  set  aside,  when  it  was  no  longer  necessary  to  pre- 
serve one  nation  distinct  from  all  the  other  nations  of 
the   earth.     And    when  Christ  appeared  in  the   fiesb, 
the  time  was  come,  in    which    God    had  designed  to 
break  down  the  legal  distinction  between  the  Jews  and 
the  Gentiles  and  to  send  the  glad  tidings    of  salvation 
to  all  nations,   without  distinction.     Accordingly,  he 


SERMON   xin,  21*3 

then  saw  the  same  reasons  for  abroornting,  that  lie  firfst 
saw,  for  ihe  instilutmj^  of  tlie  Mosaic  dispensation. — 
It  is  to  be  supposed,  therefore,  tliat  he  could  abrogate 
that  dispeusal ion  wMcl)  had  answcnd  the  ends  of 
its  institution  and  establiisl!  another.  So  that  tlie  very 
nature  ixnu  design  of  tiie  Mosaic  dispensation  afford  a 
strong  presumptive  evidence,  that  it  was  actually  set 
aside,  when  the  gospel  dispensation  commenced. 

2,   It  was  predicted,  that  the    Mosaic  dispensation 
should  be  abrogated,  by  another  and  more  perfect  dis- 
pensation under  the  gospel.     God  foretold  this  by  the 
prophet  Jeremiah.     ''  Behold,  the   days  come,   saith 
the  Lord,  that  I  will  make  a  new  covenant  with  the 
house  of  Israel  and  witli  the  house  of  Judah  :  not  ac- 
cording to  the  covenant  that  I  made  with  their  fathers 
in  the  day  that  I  took  them  by  the  hand  to  bring  them 
out  of  the  land  of  Egypt  "     The  same  thing  is  fore- 
told by  the  prophet   Isaiah.     *' And  it  shall  come  to 
pass  when  ye  be  multiplird  and  increased  in  the  land, 
in  those  days,  saith  the  Lord,  they  shall  say  no  more. 
The  ark  of  the  covenant  of  the  Lord  :    neither   shall 
they  remember  it ;  neither  shall  it  come  to  mind,  nei- 
tlier  shall  they  visit  it  ;  neither  shall  it  be   done  any 
more."     The  saine  abrogation  of  the   Mosaic  dispen- 
sation is  predicted  by  all  those  pas'^ages  in  Isaiah,  Jer- 
emiah, Micah  and  Malachi,  which  foretell  the  calling 
<)f  the  Gentiles  into  the  Church  of  God.     But  there 
are  one  or  two  predictions  of  this  import,    which    de- 
serve to  be  cited  in  this  connection.     Daniel,  speaking 
of  the  Messiah,  says,  *'  And  after  threescore  and  ten 
weeks   shall    Messiah   be   cut   off,    but  not  for  him- 
self ;  and  the  people  of  the  prince  that  shall  come,  shall 
destroy  the    city  and  the   sanctuary  ;    and    the   end 
thereof  shall  be  with  a  flood  and  unto  the  end  of  the 
war  desolation^  are  determined.   And  he  shall  confuni 
the  covenant  with  many  for  one  week  ;    and  in  the 
midst  of  the  week  he  shall  cause  the  sacrifice   and  ob- 
lation to  cease."     This  is  a  plain  prediction  of  the  en- 
tire end  ofthe  31osaic  dispensation,  in  the  day  of  Christ. 
And  it  is  still  further  to  be  observed,  that  even  Moses 


ili  SERMON    Xni. 

himself  foretold,  that  his  own  dispensation  should  give 
place  to  another,  instituted  by  a  superior  Lawgiver. — 
These  are  his  words.  '*  And  the  Lord  said  unto  hie, 
I  will  raise  them  up  a  prophet  from  among  their 
brethren,  like  unto  thee  ;  and  1  will  put  my  words  in- 
to his  mouth  and  he  shall  speak  unto  them  all  that  I 
shall  command  him.  And  whosoever  will  not  hearken 
unto  my  words  which  he  shall  speak  in  my  name,  I 
^vill  require  it  of  him,"  This  groat  Prophet  was  no 
other  than  Christ,  who  was  to  come  and  reveal  his 
Father,  and  fulfil  his  pleasure  in  setting  up  his  king- 
dom among  all  nations.  It  appears  from  these  pre- 
dictions, that  it  was  God's  original  design  and  reveal- 
ed will,  that  the  law  should  give  way  to  the  gospel,  and 
that  when  the  christian  dispensation  commenced  the 
Mosaic  should  cease.     And  this  I  may  observe, 

3.  The  apostles  assure  us,  did  actually  take  place, 
at  the  death  of  Christ.  Here  the  Epistles  to  the  Ro- 
mans, the  Galatians,  Ephesiansand  Hebrews  might, 
-were  there  time,  be  pertinently  quoted.  But  I  shall 
select  a  few  plain  passages  only.  The  text  expres  ly 
asserts,  that  Christ  has  abrogated  the  whole  Mosaic 
dispensation,  ''  lie  taketh  away  the  first,  that  he  may 
establish  the  second."  If  we  now  turn  to  the  third 
chapter  of  the  second  of  Corinthians,  we  shall  there 
find  the  apostle  expressly  declaring  that  the  Mosaic  dis- 
pensation is  wholly  done  away.  '*  But  if  the  ministra- 
tion of  death,  written  and  engraven  in  stones, was  glori- 
ous so  that  the  children  of  Israel  could  not  steadfastly 
behold  the  face  of  Moses  for  the  glory^^of  his  counte- 
nance, which  glcry  was  to  be  done  away  ;  how  shall 
not  the  ministration  of  the  spirit  be  rather  glorious  ? 
For  if  the  ministration  of  condemnation  be  glory,  much 
more  doth  the  ministration  of  righteousness  exceed  in 
glory.  For  even  that  wliich  was  made  glorious,  had 
no  glory  in  this  respect,  by  reason  of  the  glory  that 
cxceileth.  For  if  that  which  is  done  away  was  glori- 
ous, much  more  that  which  remaineth  is  glorious."— 
The  same  apostle,  speaking  to  the  Ephesians,  who  were 
Cj'entiles,  says,   "  But  n  *\v   in  Christ  Jesus,  ye,  who 


SE^RMON    XIII.  215. 

Sometime  were  afar  o{T,  are  made  nigh  by  the  bloo*!  of 
Christ.  For  he  is  our  peace,  who  liath  niaile  botli  one 
and  hath  broken  down  the  middle  wall  ofj)urtition  be- 
tween us,  having  abolished  in  bis  llesh  the  enmity, 
even  the  law  of  commandments,  contained  in  ordinan- 
ces,  for  to  make  in  himself  of  twain  one  new  man,  so 
making  peace  ;.  and  that  he  might  reconcile  both  unto 
God  in  one  body,  by  the  cross."  The  law  of  command- 
ments, here  mentioned,  undoubtedly  means  the  Mosa- 
ic rites  and  ceremonies,  all  which  the  apostle  says 
Christ  has  abolished,  or  completely  abrogated.  The 
next  thing  is, 

II.  To  show  how  the  M  )3aic  dispensation  was  ab- 
rogated or  set  aside  by  the  gospel. 

There  are  two  ways  in  which  human  legislators  ab- 
rogate their  own  laws.  One  way  is,  to  pass  them  for 
a  limited  time  and  when  that  time  is  expired,  they  cease 
of  course.  And  another  way  is,  to  pass  new  particu- 
lar acts  to  repeal  them.  But  we  do  not  find  that  the 
M)saic  dispensation  was  abrogated,  in  either  of  these 
ways.  There  was  no  certain  period  specified  in  the 
Mosaic  laws,  how  long  they  should  continue  in  force  ; 
nor  did  Christ  authoritatively  declare,  that  the  legal 
dispensation  should.be  no  longer  binding.  But  there 
were  two  ways,  by  which  he  took  away  the  first  and 
established  the  second  dispensation. 

1.  By  completely  fulfilling  the    legal  dispensation, 
which  was  designed  to  be  typical  of  him,  as  31ediator. 
The  temple^  the  priests  and   their  sacred  services,  the 
sacrifices,  the  oblations,  the  purifications  and  almost  all 
tilings  under  the  law,  were  types  and  figures  of  Christ;, 
and  all  these  he  fulfilled,  by  his  incarnation,  obedience 
and  sufferings.     When  he  first  began  his  ministry,  he^ 
told  the  people,  that  he  came  to  answer  the  design    ot* 
the  legal  dispensation.     ''Think  not  that  I  am  come  to 
destroy  the  law,  or  the  prophets  :   I   am  not  come  to 
detroy,  but  to  fulfil."     And  when  John  declined  bap- 
tizing bin),  he   urged   the  necessity  of  his  baptism,   in 
order  to  fulfil  the  law  of  purification.     '^Then  cometh 
Jesus  from  Galilee  to  Jordan  unto  John,  to  bobnptiz- 


SERMON  xirr. 

edofhim.     But  John  forbade  him,   saying,    I  hate 
need  to  be   baptized  of  thae  and  comest  thou  to  me  f 
And  Jesus  answering,  said  unto  him,  suffer  it  to  be  so 
now  :  for  thus  it  becometh  us  to  fulfd    all  righteous- 
ness."    He  pursued  this  course  of  conduct  through 
his  whole  life,  until  he  drank  tlie  last  drop  of  the  bitter 
cup  of  suffering.     So  that  he  could  say,  before  \m  ex- 
pired on  the  cross,   "It  isfinif-Jied."       So   far  as   the 
legal  dispensation  either  bound   him,    or  typified  him, 
he  completely  fulfilled  it.     And  when  it  was  perfectly 
fulfilled  in  the  great   antitype,    it  no  longer  had    any 
meaning,  force,  or  obligation,     A  human  law  becomes 
null  and  void,  when  there  is  no  occasion  for  it.      Thus 
a  law  against  destroying   certain    animals  necessarily 
dies,  when  those    animals  become  extinct.       All  the 
laws,  rites  and  ceremonies  of  the  Mosaic  dispensation, 
which  were  typical  of  Christ  before  his  incarnation,  en- 
tirely ceased,  when  he  actually  appeared,  suffered  and 
died  on  the  cross.     This  was  signified  by  the  rending 
of  the  veil  in  the  temple  at  his   crucifixion.      Just  so 
far  as  the  law  had  a  shadow  of  good  things  to  come,  it 
was  entirely  abrogated,   by   the  incarnation,  life  and 
death  of  Christ. 

2.  Christ  set  aside  the  legal  dispensation,  by  appoi:- 1- 
ing  new  ordinances,  which  superseded  it.  Human 
legislators  often  pass  new  acts  and  declare  them  to  be 
binding,  any  law  or  laws  to  the  contrary  notwithstand- 
ing. And  such  new  acts  entirely  supersede  or  abro- 
gate any  old  ones,  of  a  contrary  nature,  or  import.— 
So  Christ  made  a  nuaiber  of  new  laws  or  institutions, 
by  virtue  of  his  own  divine  author; ry,  which  virtually 
superseded  or  set  aside  the  laws  and  institutions  of  the 
Mosaic  dispensation.  He  instituted  baptism  in  the 
room  of  circumcision  and  the  sacramental  supper  in  the 
room  of  the  passover.  He  instituted  one  order  of  min- 
isters, in  the  room  of  the  high  priest,  the  priests  and 
the  Levites.  He  instituted  Congregational  Churches 
in  the  room  of  one  National  Church.  He  committed 
all  Ecclesiastical  Authority  to  the  members  of  a  Con- 
gregational Church,  instead  of  confining  it  to  the  ofiTi- 


SERMON    XIII.  211 

cers  of  a  church.  And  he  commanded  the  gospel  to 
be  preached  to  all  nations,  instead  of  conHning  it  as 
before,  to  one  nation  only.  Thus,  by  his  new  in->iiLu- 
tions,  he  put  an  end  to  all  the  religious  institutions, 
rites  and  ceremonies  of  the  Mosaic  dispensation  ; 
■which  was  to  all  intents  and  purposes  breaking  down  the 
wall  of  partition  between  Jews  and  Gentiles  ;  or  tak- 
ing away  the  first  and  estabhshing  the  second  di:3pim- 
sation.  As  soon  as  eitlier  Jews  or  Gentiles  became 
behevers  of  the  gospel,  they  were  no  longer  obliged  lo 
regard  a  single  article  of  the  Mosaic  dispensa- 
tion ;  but  were  bound  to  give  up  all  its  types  and  shad- 
ows for  the  substance.  Accordingly,  the  apostles  ex- 
horts the  Galatians  to  renounce  the  legal  dispensation 
entirely,  that  they  may  enjoy  the  liberty  and  benefits 
of  the  gospel  dispensation.  *' Stand  fast,  therefore, 
in  the  liberty  wherewith  Christ  has  made  you  free  and 
be  not  entangled  again  with  the  yoke  of  bondage.  Be- 
hold, I.  Paul  say  unto  you,  That  if  ye  be  circumcised, 
Christ  shall  profit  you  nothing.  For  1  testify  again  to 
every  man  that  is  circumcised,  that  he  is  a  debtor  to  do 
the  whole  law.  Christ  is  become  of  none  effect  unto 
you,  whosoever  of  you  are  justified  by  the  law  ;  ye  are 
fallen  from  grace. '^  Thus  it  appears,  that  v'hrist  did 
absolutely  take  way  the  first  or  Mosaic  dispensation 
by  establishing  the  second,  or  Christian  dispensation. 
It  only  remains  to  inquire, 

III.  What  things  under  the  law  were  abrogated 
by  the  gospel.  There  is  room  for  this  inquiry,  beca  .1  >e 
the  Mosaic  laws  were  not  individually  and  particularly 
repealed,  by  any  thing  that  Christ  did,  or  said.  They 
were  only  virtually  abolished  ;  which  proved  an  occa- 
sion of  a  diversity  of  opinions  on  the  subject,  in  the 
days  of  the  apostles  and  indeed  ever  since.  It  is  uni- 
versally allowed  by  Christians,  that  some  part  of  the 
legal  dispensation  is  abrogated,  but  still  many  imagine, 
that  some  part  of  it  continues  to  be  binding.  And  in 
order  to  determine  this  point,  it  may  be  be  proper  to 
enter  into  particulars  and  observe, 

1.  That  all  those  things,  which  were  merely  typical 
f>f  Christ,  are  undoubtedly  abrogated.     After  Christ 
28 


21S  SERMON    XIII. 

came,  all  the  types  and  ligures  respecting  the  promised 
Messiah,  became  totally  insignificant  and  unmeaning. 
To  observe  them  after  that  period  would  be  vu'tually 
to  disbelieve  and  deny,  that  Christ  has  come  in  the 
flesh  and  performed  the  work  of  redemption.  It  is  ut- 
terly inconsistent  with  the  belief  of  the  gospel  to  main- 
tian  the  typical  part  of  the  Mosaic  dispensation  is  still 
binding  upon  Christians. 

2.  All  things  of  an  ecclesiastical  nature  under  the 
law  are  abrogated  under  the  gospel.  By  instituting 
Congregational  Churches,  Christ  entirely  dissolved  the 
National  Church  of  the  Jews.  And  when  that 
Church  was  dissolved,  all  the  laws,  rules,  regulations 
and  forms  of  proceeding  in  that  Church,  became  totally 
null  and  void.  Christians  are  not  holden  to  observe 
any  of  the  ecclesiastical  laws  of  xyloses,  because  Christ 
has  completely  estabhshed  all  the  rules  and  orders  to 
be  observed  in  the  government  of  the  churches,  which 
he  has  instituted.  The  laws  and  the  modes  of  execut- 
ing the  laws  in  the  Christian  Church,  are  not  to  be 
ibund  in  the  Old  Testament,  but  only  in  the  New. 

3-  All  things  of  a  political  nature  in  the  Jewish 
Church  were  abrogated  by  the  gospsl.  Though  the 
political  laws  of  Moses  were  distinct  from  his  ecclesias- 
tical laws  ;  yet  they  were  inseparably  connected  to- 
gether ;  because  the  Jewish  Church  took  in  all  the 
Jewish  Nation.  When,  therefore,  their  church  was 
dissolved,  their  political  laws  and  constitutions  were 
dissolved  with  it.  There  was  an  indissoluble  union  be- 
tween Moses  and  Aaron,  or  between  the  civil  and  relig- 
ious government  of  Israel.  It  vras  a  Theocracy,  or 
a  government  instituted  by  God  and  administered  by 
those,  whom  he  appointed.  And  he  united  the  civil 
and  religious  rulers  in  the  administration  of  govern- 
ment. The  dissolution  of  their  religious  government 
was  necessarily  the  dissolution  of  their  civil  govern- 
ment. But  when  the  Christian  dispensation  com- 
menced, the  Jewish  theocracy  was  entirely  superseded 
and  dissolved. 

4.  All  tilings,  which  were  designed  to  separate  the 
Jews  from  other  nations,  were  abrogated  by  Christ. 


SERMON    XIII,  i>|9 

Many  of  their  civil  laws  and  religious  riles  and  cere- 
monies were  intended  and  calculated  to  form  a  wall 
of  separation  between  them  &.  alltlKi  hoathen  nations. 
But  when  Christ  came  and  introduced  his  new  <!isprii- 
sation,  he  entirely  removed  ail  the  barriers,  which  the 
laws  of  Moses  had  set  up,  to  separate  the  Jcv/s  from 
the  Gentiles  ;  and  required  them  to  lay  aside  their 
mutual  prejudices  and  to  maintain  a  cordial  union  and 
commuiiion  in  all  the  doctrines,  ordinances  and  duties 
of  the  gospel.  Accordingly,  Christ  commanded  his 
apostles  and  through  them  all  tiieir  successors  in  the 
ministry,  to  go  into  ail  the  world  and  preach  the  gospel 
to  every  creature,  without  the  least  regard  to  the  form- 
er distinction  between  Jews  and  Gentiles.  And  eflor 
this  command,  no  believer  of  the  gospel  had  a  right 
to  observe  any  Jewish  law,  rite,  or  ceremony,  wiiich 
had  a  tendency  to  obstruct  a  free  and  universal  inter- 
course among  all  nations,  in  respect  to  the  liberties  and 
privileges  of  the  Christian  religion.  No  Jewish  or 
Gentile  believers  could  observe  any  of  the  ivlosaic  laws 
which  were  designed  to  separate  the  seed  of  Abra- 
ham from  any  other  nations,  without  beiiig  guil- 
ty of  disobedience  to  Christ  and  coup.teracting  his 
design  of  sending  the  gospel  to  all  tiie  world.  I 
may  add, 

5.  That  the  gospel  abrogated  every  precept  of  a 
positive  nature,  \vhich  was  peculiar  to  the  Mosaic  dis- 
pensation. Tliere  were  some  moral  precepts  under 
the  law,  which  ^vere  of  perpetual  obligation.  All 
laws  founded  in  the  nature  of  things  have  a  moi-al  ob- 
ligation, whicli  cannot  be  dissolved.  Tlie  moral  pre- 
cepts, which  were  given  under  the  patriarchal  dispen- 
sation, were  binding  under  the  Mosaic  dispensation 
and  are  still  binding;  under  the  Cliristian  dispensation. 
Some  precepts  of  Moses  were  founded  in  (he  nature 
of  things  ;  and  all  such  commands  still  retain  tlieirfnil 
force  and  moral  obligation,  in  respect  to  both  Jews 
and  Gentiles.  The  divine  law  ug;iinst  murder,  for 
instance,  was  of  a  moral  natuie  and  equally  bin'rmg 
in  the  davs  of  Noah,  in  the  davs  cf  Moses  and  in  these 


220  SlERMON   xiir. 

days.  But  all  the  laws  of  Moses,  which  were  of  a 
positive  nature  and  were  peculiar  to  his  dispensation, 
are  abolished  and  done  away,  by  the  gospel,  Christ* 
ians  are  not  bound  by  any  law  peculiar  to  the  Jews. 
For  Christ  hath  taken  away  the  first  and  established 
the  second  dispensation. 

IMPROVEMENT. 

1.   If  the  Mosaic  dispensation  ceased,  when  the  gos- 
pel dispensation  commenced,  then  the  apostles  had  a 
riglit  to  disregard  and  to  teach  others  to  disregard  all 
th    Mosaic  rites  and    ceremonies.     They    sometimes 
regarded  &.  sometimes  totally  disregarded  the  peculiari- 
ties of  the  legal  dispensation.     Paul,  in  one  instance, 
purified  himself  according  to  the  ceremonial  law  ;  and, 
in  another  instance,  he  circumcised  a  Gentile  convert. 
B;t  in  his  public  instructions,   ^'he  taught  the  Jews, 
who  v/ere  among  the  Gentiles,  to  forsake  Moses,  say- 
ing,     That  they  ought  not  circumcise  their  children, 
neither  to  walk  after  the  customs."     He  severely  re- 
pr"v>->d  the  Galatians  for  observing  the  law  and  holding 
th  ms  Ives  bound  by  it.     And  he  says,  he  blamed  Pe- 
ter .or  conforming  to  the  customs   and  manners  of  the 
Jews      "But  when   Peter   was  come  to  Antioch,  I 
with  -itood  him  to  the  face,  because  he  was  to  be  blam- 
ed :    For  before  that  certain   came    from  James  he 
did  eat  with  the  Gentiles,  but  when  they   were  come, 
he  withdrew  and  separated  him<^elf,  fearing  them,  who 
Avere  of  the  circumcision.     And  the  other  Jews  dis- 
sembled likewise  with  him,  insomuch  that     Barnabas 
also  was  carried  away  with  their  dissimulation.      But 
vvh^n  I  saw  that  they  walked  not  uprightly  according 
to  the  truth  of  the  gospel,  I  said  unto    Peter  before 
them  all,    If  thou  being  a  Jew,  livest  after  the  manner 
of  t!ie  Gentiles  and  not  as  do  the  J  mvs,  why  compeliest 
thou  the  Gentiles  to  live  as  do  th^  Jews  ?"     Now,  if 
what  has  been  -^aid  be  true,  that  the  gospel  has  super- 
ce  led  the  law,  it  is  easy  to  see  that  the  rites  and  cere- 
monies of  the  law  were  perfectly  indiflfcTent  things  af- 
ter the  gospel  dispensation  commenced  ;  and  viewed  in 


SERMON    XIII.  22\ 

that  light,  might  be  rcgcirded,  or  disregarded,  by  less 
informed  believers.  But  it*  any  regarded  lliim  as  still 
binding  with  divine  authority,  they  disobeyed  Christ  ; 
and  set  him  aside  as  Lawgiver  in  his  ovNn  kinjrdom. 
Tiiough  the  apostles  knew,  that  all  the  rites,  ceremo- 
nies and  institutions  of  the  law  were  entirely  su])er- 
ceded  and  abolitdied  by  the  g(Kspel  ;  yet  they  found  it 
difificult  tc  bringniany  of  their  Jewish  and  some  of  their 
Gentile  converts,  to  renounce  rites  and  ceremonies, 
which  had  long  been  considered  as  sacred  and  impor- 
tant. 1  hey  thei-efore  treated  this  subject  with  pecu- 
liar tenderness.  Paul  says  to  Christians,  '^H"m  ihat 
is  weak  in  the  faith  receive  ye,  but  not  to  doubtful  dispu- 
tations. For  one  belicveth  that  he  may  eat  all  things: 
another,  who  is  weak,  eateth  herbs.  Let  not  him 
that  eateth  despise  him  that  eateth  not;  and  let  not  him 
that  eateth  not,  judge  him  that  eateth  :  for  God  hath 
received  him.  One  Uian  esteemeth  one  day  above 
another  :  another  esteemeth  every  day  alike.  Let 
every  man  be  fuily  persuaded  in  his  own  mind.  He 
that  regardeth  the  day,  regardeth  it  unto  the  Lid  : 
and  he  that  regardeth  not  the  day,  to  the  Lord  hi  .•  '  th 
not  regard  it.  He,  that  eateth  ;  eateth  tu  the  L -rd, 
for  he  giveth  God  thanks  :  and  he  that  eateth  not,  to 
the  Lord  he  eateth  not  and  giveth  God  thanks."  It 
is  here  supposed,  that  weak  Christians  might  conscien- 
tiously observe  a  holy  day,  or  neglect  to  observe  it  ; 
and  observe,  or  neglect  to  observe,  any  other  Mosaic 
precept,  or  prohibition.  The  apostles  taug. ht  their  con- 
verts, that  the  Mosaic  dispensation  was  abrogated  by 
the  gospel  and  ceased  to  bind  them.,  whether  they  were 
Jews,  or  Gentiles  ;  but  at  the  same  time  left  them  to 
act  according  to  the  dictates  of  their  own  judgn.t  nt  and 
conscience  and  according  to  the  particular  circumstan- 
ces in  which  they  were  placed.  For  they  knew,  that 
when  their  converts  became  fully  acquainted  with  the 
gospel,  they  would  clearly  see,  that  it  had  superceded 
the  law  and  that  they  were  no  longer  bound  by  it. 

2    Ii^the   view  of  this   subject,    we  may  clmrly 
discover    the     absurdity   of    Dr.    Tmdal's    reason- 


222  SERMON    XIII. 

ings,  who  maintains  that  Christianity  is  as  old 
as  the  creation.  This  deistical  writer  opposes 
ail  divine  revelation  on  the  principle,  that  men 
are  capable  of  knowing  what  is  right  and  wrong  in 
the  nature  of  things  ;  and  consequently  all  divine 
laws  are  unnecessary  to  teach  them  their  duty.  He 
says  all  moral  laws  are  needless,  because  these  are 
founded  in  the  nature  of  things  ;  and,  therefore,  the 
mere  light  of  nature  is  sufficient  to  discover  them. — 
As  to  positive  laws,  he  says,  they  are  either  useless, 
or  absurd.  For  if  ihey  require  what  the  moral  laws 
require,  they  are  useless  ;  or  if  they  require  any  thing 
different  from  v/hat  the  moral  laws  require,  they  are  un- 
just, unreasonable  and  absurd.  On  this  ground^  be 
attempts  to  show  the  absurdity  of  both  the  Old  and 
New  Testament,  which,  he  says,  are  not  only  repug- 
nant to  the  laws  of  nature,  but  contradictory  to  each 
other.  It  is  granted,  that  right  and  vvTong  are  found- 
ed in  the  nature  of  things  ;  and  that  mankind  are  ca- 
pable of  discovering,  in  some  cases,  v»hat  they  ought 
and  what  tiiey  ought  not  to  do,  by  the  bare  light  of  na- 
ture. But  were  they  ever  so  well  disposed  to  discov- 
er their  duty  by  the  light  of  nature  ;  yet  this  dim 
light  would,  in  a  thousand  cases,  leave  them  in  total 
darkness.  The  light  of  nature,  therefore,  does  by  no 
means  supercede  the  necessity  of  a  divine  Revela- 
tion ;  which  is  designed  not  only  to  point  out  duty  to 
men,  but  to  increase  and  impress  upon  their  minds 
their  moral  obligation  to  do  it.  Though  the  light  of 
nature  teaches  men,  that  they  ought  not  to  murder  one 
another  ;  yet  it  was  not  unnecessary  for  God  to  say 
to  Noah,  **  Whoso  sheddeth  man's  blood,  by  man 
shall  his  blood  be  shed  ;  for  in  the  image  of  God  made 
he  n)an."  Or  to  say  to  every  man  in  the  sixth 
command,  "  Thou  shalt  not  kill."  Though  this 
precept  is  founded  in  the  nature  of  things  and  binds 
all  men,  whether  Jews  or  Gentiles,  to  obey  it  ;  yet 
it  is  much  more  criminiil  for  a  Jew  or  Chiistian  to 
commit  murder,  than  for  a  heathen,  vv'ho  does  not 
know  that  God  has  forbidden  it,  by  his  infinite  author- 


SERMON    XIII.  223 

ity.  And  this  holds  true,  in  respect  to  all  moral  com- 
mands iu  both  the  Old  and  New  Teslamtru,  ^viiich 
God  has  sanctioiied  by  his  own  supreme  authority.— 
The  moral  law,  in  all  cases,  is  more  binding  than  the 
law  of  nature,  because  it  I)as  the  sanction  of  divine  au- 
tliority,  which  the  simple  law  of  nature  has  not.  Tin- 
dal's  objection,  therefore,  against  the  moral  laws  in 
the  Bible,  is  entirely  groundless.  They  do  not  con- 
tradict, but  confirm  all  the  laws  of  nature,  which  need 
a  divine  sanction.  And  as  God  has  a  supreme  right  to 
make  moral  laws,  which  are  founded  m  the  nature  of 
things  ;  so  he  has  the  same  right  to  make  positive  laws, 
Avhicli  are  founded  in  the  relation  of  things.  The  na- 
ture of  things  is  immutable  ;  but  the  relation  of  things 
is  mutable.  And  as  the  moral  law^s  of  God  are  found- 
ed in  the  natui'e  of  things,  so  they  are  immutable  ; 
but  as  the  positive  law^s  of  God  are  founded  in  the  re- 
lation of  things,  so  they  are  mutable  and  may  be  abro- 
gated or  set  aside,  when  the  relation  of  things  require 
it.  This  w^as  the  case  in  respect  to  the  positive,  cer- 
emonial laws  under  the  Mosaic  dispensation.  These 
were  all  positive  precepts,  whiclt  God  had  the  same 
right  to  abolish,  abrogate  or  set  aside,  as  to  make.— 
As  he  made  them  in  consistency  with  the  moral  law, 
so  he  has  abrogated  or  set  them  aside,  in  consistency 
with  the  moral  law. 

The  laws  of  the  Old  Testament  do  not  contradict 
any  law  of  nature  :  and  the  laws  of  the  New  Testa- 
ment do  not  contradict  any  of  the  laws  of  the  Old  Tes- 
tament, nor  ariy  of  the  laws  of  nature.  Tindal  and 
all  other  deistical  wu'iters  have  employed  much  learning 
and  no  less  art,  to  make  it  appear,  that  the  Old  and 
New  Testament  contradict  each  other  and  prove  each 
other  to  be  groundless,  absurd  and  inconsistent.  But 
they  have  always  laboured  in  vain  and  have  often  been 
fairly  refuted.  Though  the  Christian  dispensation  does 
supercede  the  Mosaic  ;  yet  it  does  not  contradict  that 
dispensation,  but  completely  fuliils  and  confirms  it. 
Hence, 


224f  SERMON    XII i. 

3.  If  the  Christian  dispensation  has  superceded  th^ 
Mjsaic,  in  th^  iiiaaaer  chat  has  been  represented  ;  then 
tiiere  appears  a.i  -jatire  harmony  between  the  Old  Tes- 
tamant  and  the  New.  ''T.iq  law  was  given  by  Mo- 
ses, but  .'^race  and  truth  catne  by  Jesus  •  hrist."  The 
law  v)r  M  )5es  was  desij;neJ  to  prepare  the  way  for  the 
gospel.  All  the  rices,  ceremonies  and  nistitutions  un- 
der the  Mosaic  dispensation,  were  appoiiited  for  the 
particular  >urj)se  of  preparing  tae  way  for  the  chris- 
tian dispensaiioii ;  and  ihey  co.apietely  answered  their 
original  issii^n.  There  is  the  sane  connection  be- 
tween I  he  lav  and  the  gospel,  or  between  the  Mosaic 
and  Christian  dispensation,  as  ;here  is  between  means 
and  end  ,  wo  ch  is  not  only  a  necessary,  but  visible 
connection.  We  can  see  how  the  Mosaic  law  prefig- 
ured Christ  and  how  ne  completely  fulfilled  it,  by  his 
birth,  life,  suiTerings  and  death.  Tne  connection  be- 
tween the  Oia  and  New  Testament  is  as  plain  and  vis- 
ible, as  the  c.)nnection  between  any  other  cause  and 
effect.  None  bui  G  )d  was  capable  of  forming  such 
a  system  of  means,  which  should  continue  to  operate, 
thrnigh  the  iong  period  of  two  thousand  years,  before 
they  brought  aboui  the  great  and  glorious  event  of  the 
crucifixion  of  Christ  and  the  gospel  dispensation.  The 
connection  between  the  types  of  Christ  and  his  char- 
acter and  conduct,  cannot,  with  the  least  probability, 
be  ascribed  to  mere  chance  and  accident.  There  is 
not  a  stronger  argument  in  favor  of  the  truth  and  di- 
vinity of  both  the  Old  and  New  Testament,  than 
their  visible  connection  with  each  other,  as  cause  and 
effect. 

4  It  appears  from  what  has  been  said,  that  the  ev- 
idence of  the  truth  and  divinity  of  the  Christian  dispen- 
sation is  constantly  increasing,  by  means  of  the  Mosaic 
dispensation.  The  more  critically  and  impartially 
that  dispensation  is  examined,  the  more  clearly  it  will 
appear  to  have  been  typical  of  Christ  and  the  gospel. 
The  Jews  acknowledge,  that  God  spake  unto  Moses 
and  inspired  him  to  write  the  five  books  of  Genesis, 
ExoduSj  Leviticus,    Numbers,     and    Deuteronomy. 


SERMON  xin,  225 

These  books  tliey  liavu  always  r^:i;aHed  an^I  road,  as 
clothfid  with  divifie  aulhority.  An  I  these  b  )()ks  e  )n- 
tain  all  the  moral, civil  und  cerenionial  laws,  which  were 
tj^pes  of  Christ,  and  which  they  have  always  appheJ  to 
tiieir  expected  Messiah.  Though  they  now  deny, 
that  the  person,  character,  conduct  and  sullV-rings  ot* 
Ciirist  answered  to  those  types  ;  yet  the  tyj)es  and 
chaiacter  and  conduct  of  i^irist  still  remain  ree-M-r!  'd 
in  the  Old  and  New  Testament  ;  and  we  have  as  -  'd 
a  right  and  opportunity,  to  compare  the  type  h 
the  great  antitype,  as  the  J  ws  have  had  and  still 
have.  And  what  if  some  of  them  did  not  believe,  and 
do  not  yet  believe  ?  shall  their  unl)elief  make  the  faitli 
of  God  without  effect  ?  It  is  only  fir  us  to  look  into 
the  Old  Testament  and  read  it,  without  the  veil  of 
prejudice  and  we  may  clearly  discern  the  exact  corres- 
pondence between  the  types  and  the  glorious  persons 
typified.  The  Old  Testament,  at  this  day,  is  too  little 
read  and  studied  by  Christians.  It  is  full  of  instruction 
and  contains  the  most  infallible  evidence  of  the  truth 
and  divine  inspiration  of  the  New  Testament.  Who 
can  read  the  various  sacrifices,  oblations,  purifications 
and  ceremonies  under  the  law  and  not  perceive  them 
to  be  types  and  shadows  of  good  things  to  come  ?  Or 
who  can  read  the  fifty  third  cliapter  of  Isaiah  and  not 
perceive  a  plain  prediction  of  the  sufferings  and  death  of 
Christ  ?  It  is  very  difficult  to  prove  the  inspiration 
of  the  Old  Testament  without  the  New  and  the  ins[)i- 
ration  of  the  New^  Testament  without  the  Old.  But 
by  reading  them  both  and  comparing  them  together,  it 
is  easy  to  see,  that  they  visibly  bear  the  signature  of 
their  divine  Author.  If  the  inspiration  of  the  Old 
Testament  be  allowed,  the  inspiration  of  the  New  can- 
not be  denied  ;  and  if  the  inspiration  of  the  \ew  Tes- 
tament be  allowed,  the  inspiration  of  the  Old  cannot 
be  denied.  Tlie  more  both  the  Old  and  New  Testa- 
ment have  been  read,  studied  and  explained,  ever  since 
the  commencement  of  the  gospel  di-^pmsation,  the  more 
clearly  and  fully  has  the  divine  authority  of  both  been 
confirmed. 

.    29 


2S6  SERMON    XIII. 

5.   If  the  Christian  dispensation  has  entirely  super- 
ceded the  Mosaic,  then  there  is  no   propriety,    at  this 
day,  in  reasoning  irom  the  Mosaic  dispensation  H)  the 
Ch^Js>tian        This   mode  of  reasoning  has   been  the 
'  source  of  innuuierable  errors  in  opinion  and  practice, 
14 ow  iiiuny  have  been  led  to  conclude,  that  the  doctrine 
of  passive  obedience  and  non-resistance  lo  civil  author- 
ity is  true  and  ought  to  be  believed  and  practise..,  by 
Chiistians    uncier   ihc  gospel  ;    because  this  doctrine 
vvas  taught  and  beheved  under  the  law  ?     How  many 
have  argued  in  favor  of  a  hneal   succession  of  gospel 
ministers  from  the  apostles  to  this  (iay  ;  because  there 
was  a  lineal  succession  of  the  priesthood  under  the  law? 
How  many  have  argued  in  favur  of  three  orders  in  the 
go  Del  ministry  ;  because  there    were  three  orders  in 
the  ministry  under  the  law  :  namely,  Levites,  Priests 
an;'  high  Priest  ?  How  many  have  argued  in  favor  of 
an  ecclesiastical  Hierarciiy  in  the  Christian  Church  ; 
bee-uise  there  was  such  an  inerarchy  in  the   Jewish 
Church,  who  had  the  supreme  government  of  it  ?  How 
rar.v'y  have  argued  in  favor  of  dedicating  new  meeting- 
hrvt:  es,   because    Solomon's  temple    was   dedicated  ? 
How  many  have  argued  in  favor  of  minister's  officiating 
in  sacerdotal  robes,    after  the  manner  of  the   Jewish 
prie<;ts  ?  Papists,  Protestants,  Episcopalians,  Dissen- 
ter   and  Congregationalisis  have  been  disposed,    more 
or  less,  to  reason  in  this  manner  from   the   Mosaic  to 
the  Christian  dispensation  ;  but  all  such    reasoning  is 
vitui  and  inconclusive,  under  the  gospel  dispensation. 
The  Jews  were  taught  passive  obedience  and  non-re- 
&i4ance  to  their  civil  rulers,  because  they  lived  under 
a  Tneocrdcy  or  government  of  ^Jod,  who   appointed 
ti  eir  eivil  rulers  and  gave  them  their  civil  authority. 
But  the  highest,  as  well  as  the  lowest  civil  rulers,  un- 
der the  gospel  dispensation,  derive  all  their  authority 
froni  their  fellow  men  and  not  from  God  ;    and  there- 
for, those,  who  gave  them  authority,  may  take  it  away 
aad  lefuse  to  obey  them,  when  they  make  laws  wliich 
a:  '  unjust,    unscriptur.;!,  oppressive    and  tyrannical. 
There  was  a  hneal  succession  in  the  priesthood  under 


SERMON    XIII.  227 

the  law.     No  man  could  be  a  high  Priest,    unless  he 
could  prove  that  he  lineally  descended  from  ihe  laiiiily 
of  Aaron  ;  and  no  man  could  be   a  Priest,  or   Lcvitc 
officially,  unless  he  could  prove,   that  he    lineally  de- 
scended from  the  tribe  of  Levi.     You  remember  that 
after  the  Jews  returned  from  the  Babylonish  captivity, 
numbers  were  set  aside  iroin  their  priesthood,  because 
they  could  not  prove,  from  an  authentic  register,  their 
lineal  succession  in  the  priest's  office.      But  under  the 
gospel,  the  ministerial  office  is  not  confined  to  a  person 
of  any  particular  family,   or  particular   nation  ;    and 
therefore  the  Papists    and  Episcopalians  aie   grossly 
erroneous  in  maintaining,  that  no  man  has   a  rigiu  to 
officiate  as    a  minister  of  thf   gospel,    unles,   he  can 
prove  that  he  has  been  o^    iiiocd  by  one,  who  ^^as  or- 
dained by  another,  in  a  lineal  succersion  from  the  apos- 
tles.    Under  the  law,   the   high   Priest  was  the   su- 
preme officer  in  the  Church  of  God,  but  we  find  no  such 
officer  appointed  in  the  r'hurch  of  God  under  the  gos- 
pel.    The  Pope,  therefore,  is  extremely  arrogant  and 
presumptuous,  in  claiming  to  be  the  supreme  Head  of 
the  Christian  Church,  without  any  divine  ^ippoiiit' lent, 
as  though  he  were  successor  to  the  high  Priest  in  the 
Jewish  Church.     The  Episcopalians  seem  to  imagine 
that  there  must  be  three  distinct  officers  in  the  Chujch 
uiii'fTthe  gospel,  because  there  were  tl-ree  diiitinct 
officers  in  the   Church  under    the   law,    who  man- 
aged all  ecclesiastical  affairs,    independently  )f  all  ti^c 
private  members  of  the  Church.     Just  so,  the  Ejiis- 
copahans  have  their  Bishops,    Priests  and  Deacons, 
who  claim    and    exercise    all    ecclesiastical    power, 
totally    independent    of   the    brotherhood.       These 
Bi.hops  also  claim    authority    to   decree    all    rites, 
fornQS,  or  modes  of  public  worship.       And    it    was 
the  exercise    of  this  arbitrary  power,  that    brought 
about  the   separation    between  the    Dissenters    and 
Episcopalians  ;  and  that  constrained  our  forefathers 
to  flee  from  their  native  country,    to   this  then  land 
of  barbarians.       Such  great  and  fatal  errors,    both 


!^'2S  SERMON    XIII. 

in  Cliurch  and  State,  have  flowed  and  continue 
to  flow,  from  the  absurd  and  fallacious  mode  of  rea- 
soning from  the  Mosaic  dispensation,  which  has  been 
completely  abrogated  by  the  gospel  dispensation. 
If  Christians  would  only  sec  and  avoid  this  palpable 
absurdity,  it  would  prepare  the  way  for  the  removal 
of  Popery,  Episcopalianism,  Presbyterianism  and  all 
tyranny  in  I  hurcli  and  State. 

6.    If  the  Christian    dispensation     has   completely 
superceded  and  abolished  the  Mosaic  ;  then  it  is  a  great 
favour  to  live  under  the  Christian  dispensation.     This 
has  unfolded  the  great  mysteries,  which  lay  hid  under 
the  dark  dispensation  of  the  law.   Many  of  tlie  truths  of 
the  gospel  were  covered  and  obscured   by  the   various 
rites,  ceremonies  and  typical  sacrifices  under  the  legal 
dispensation  ;  they  were    mere   shadows  and  not   the 
substance  of  the  great  truths   and  good   things  to   be 
made  manifest  by  the   gospel.     The    Jews    had    but 
a  very  imperOct  knowledge  of  their  own  dispensation  ; 
they  did  not  look  through  the  design  of  those  rites  and 
ceremonies  and  sacrifices,  which  they  daily  and    yearly 
observed  and  which  prefigured  the  atonement  of  Christ 
au'i  the  great  doctrines,  which  were  connected  with  it. 
But  since    the  dayspring    from  on   high  hath  visited 
us,  and  Clirist  has  come  and  taken  away  the  legal,  and 
esiabJished  the  gospel  dispensation,  the  great  mys^teries, 
which  hiy  hid  for  ages,   have  been    clearly    unfolded  ; 
and  we  can  read  the  Old  Testament,    with  an  open 
and   unv(Mled  face,  which  casts  a  flood   of  light  upon 
the  new  Testament.     If  the  Jews  were  highly  fiivour- 
ed  and  distinguished  from  the  heathens,  by  having  the 
Oracles  of  Clod    contained  in  the   law;  then  we   are 
m-jch  more  distinguished  from  both  Jews  and  Gentiles, 
by  having  the  Oracles  of  God  contained  in  the  gospel, 
put  into  our  hands.     It  deeply  concerns  all  real  Chris- 
tians to  prize  and  in' prove  the   precious  privileges  of 
the  gospel,  by  which  they  may   grow  in  grace   and  in 
tij(  knowledge  of  our  Lord  and  Savior    Jesus   Christ. 
Those,  who  live  under  the  gospel,  have  vastly  greater 


SERMON    XIII.  229 

advantages  an^3  hoiwr  tne^n-  rifi^aininij;  tlic  lvnowl(;d'>-e 
of  Govi,  ot'Cfirist  and  of  Jill  Ihc  mvisiljlo  thimrs  of 
the  iiiVrsible  world,  than  those  had,  who  lived  und«  r  llie 
dark  dispensation  oi^  the  law.  And  common  (^'hrist- 
ians  may  now  know  much  more  about  Christ,  heaven 
and  helJ,  than  even  the  prophets  and  most  eminent 
saints  knew,  before  the  <^ospel  day.  For  these  distin- 
guishing privileges,  Christians  ou^ht  to  he  thankful  ; 
and  if  they  are  thankful,  they  will  faithfully  improve 
them  to  the  glory  of  God  and  to  their  own  spiritUcil 
and  eternal  benefit.  There  were  bur  a  very  few  Jevw^ 
th(^t  could  attpnd  the  temple  service  every  Sabbath.^ 
But  Christians  Ijaveno  such  length  (o  go  lo  behold  the 
beauty  of  the  L  >rd  in  liis  sanclunry. 

7.    It  appears  from  what  has  been  said,  that  siii;    rs 
are  much  more  criminal  for  rejecting  the    gospel   ren- 
der the  (^hristian  dispensation,  than  those    were,   who 
rejected  it  under  the  Mosaic  dispensation.     TIk^  gos- 
pel was  preached  to  Abraham,  Isaac  and  Jacob,  and 
to  all  the  Jews  under  the  law  ;  but   it   was  wra[)t  up 
in  a  multitude  of  mysterious  ceremonies,  which  it  was 
difficult  to  explain  and  understand  ;  and  those  who  re- 
jected it,  generally  rejected  it,  through    much    igno- 
rance.     But  those,  who  live  under  the  li^ht  of  the 
gospel,  have  no  ground  to    plead   ignorance.     Hence 
Christ  told  the  unbelievers  in  his  day,   '*  Ye  have  both 
seen  and  hated  both  me  and  my  father."     The  apos- 
tle represented  unbelief  under  the  gospel  as  far  more 
criminal,  than  under  the  law.     The  apostle  demands, 
"If  the  word   spoken    by  angels    was  steadfast   and 
every  transgression  and  <i  robedicncc  received   a  just 
recompence  of  reward  ;    how  shall  we  escape,  if  wc 
neglect  so  great  salvation,  which  at  the  first  began  to 
be  spoken  by  the  Lord  and  was  confirmed  unto  u.s  by 
them  that  heard  him  ?"     And   he    solemnly  declares, 
*'  If  we  sin  wilfully  after  vve  have  received  the  knowl- 
edge of  the  tri'ih,  there  ren)aineth  no  more  sacrifice  for 
sins,  but  a  certain  fearlul  lor)king  for  of  judgment  and 
iiery  indignation,  whicli  shall  devour  the  adversaries. 


fSO 


SJBllMOK   XIH. 


He  tiiat  despised  Moses's  law,  died  without  mercy  ;  of 
how  much  sorer  punishment,  suppose  ye,  shall  he 
be  thought  worthy,  who  hath  trodden  under  foot 
the  Son  of  God  and  hath  counted  the  blood  of  the 
covenant,  wherewith  he  was  sanctified,  an  unholy 
thing  and  hath  done  despite  to  the  spirit  of  grace  ?" 


SERMON  XIV. 


DISZZTTERIiSTXlD  BEITSVOIiSKOB. 

Luke,  x.  36. —  Which  now  of  these  thne, 
ihinkest  thou,  was  neighbour  unto  hinij  tkatfell 
among  the  thieves  7 

Common  sense  is  not  that  sense,    which   mankind 
commonly  exercise  ;  but  that   sense,    which  they  all 
possess  and  would  always  exercise,  were  it  not  for  tiie 
depravity  of  their  hearts.     They   are    all   capable  of 
knowing  the  difference  between  right  and  wrong,  in 
their  own  conduct  and  in  the  conduct  of  others  ;  nor 
would  they  ever  differ  in  judgment  on  any  moral  sub- 
ject, could  they  only  be  made  to   view   it  in    a  true 
and  clear  light.     For  this  reason,  our  Savior  frequent- 
ly appealed  to  the  common  sense  of  his  hearers  in  his 
private  and  public  discourses.     And  to  do  this,  in  the 
best   manner,   he  generally  spake   parables,  or   put 
cases,  in  which  they  could  not  perceive  themselves  in- 
terested.    By  such  a  mode  of  instruction,   he  gained 
direct  access  to  their  consciences  ;  and,  in  spite  of 
their  hearts,  made  them  judge  righteous  judgment. — 
We  find  a  remarkable   instance  of  this  kind  in   the 
parable,  to    which  our  text  refers.     A  certain  lawyer 
came  to  Christ  under  the  pretext  of  seeking  instruct- 
ion, but  really  with  a  view  of  trying  him  as  a  casuist. 
He  said,  ''  Master,  what  shall  I  do  to  inherit   eternal 
life  ?"     Our  Savior  first  referred  him  to   the  divme 
law,  which  required  him  to  love  God  supremely  And 
his  neighbour  as  himself;  ''but  he,  wilhng  to  justify 
hiinself,    said  unto  Jesus,  and  who  is  my  neighbor  V' 
Instead  of  directly   answering  this  captious  que«?tion, 


2:j2  sermon  XIV. 


Christ  spake  the  foUawinj^  parable,  which  was  a  direct 
appeal  to  his  own  conscience,  and  could  not  fail  to 
make  him  see  and  teel  the  truth.  ''And  Jesus  an- 
swering, said,  A  certain  man  went  down  from  Jerusa- 
lem to  Jericho  and  fell  among  thieves,  who  stripped  hina 
of  his  raiment  and  wounded  him  and  departed,  leaving 
him  hair  dead.  And  by  chance  there  came  down  a 
certain  priest  that  way  ;  and  when  he  saw  him,  he 
passed  by  on  the  other  side.  And  likewise  a  Levite, 
when  he  was  at  the  place,  came  and  looked  on  him 
and  passed  by  on  the  other  side.  But  a  certain  Sa- 
maritan, as  he  journeyed,  ca-ne  where  he  was  ;  and 
when  he  saw  him,  he  had  compassion  on  him  and 
went  to  him,  and  bound  up  his  wounds,  pouring  in  oil 
and  mne  and  set  him  on  his  own  beast  and  brought  him 
to  an  inn  and  took  car.?  of  him.  And  on  the  morrow, 
when  he  departed,  he  took  out  two  pence,  and  gave 
them  to  the  host  ;  and  said  unto  him,  whatsoever  thou 
spenvieit  more,  wlicn  I  come  again,  I  vvill  pay  thee.— 
W  tick  nom  of  fhess  thr:'',,  thiaksst  tkou,  was  neigh- 
hour  unto  him  that  fdl  amoa^  the  thieves  ?  And 
he  said,  H^i  tiiat  shewed  mercy  on  him.  Then  said 
Je^us  unto  him,  G  )  and  do  thou  likewise."  This  par- 
able might  be  viewed  in  various  lights  and  afford  in- 
struction on  various  subjects  ;  but  the  words  of  our 
text  naturally  lead  us  to  consider  the  two  following 
things  ; 

I.  How  diff3rently  these  three  men  treated  a  poor 
object  of  distress  ; 

1 1  To  what  it  was  awing,  that  they  treated  him  sa 
differently. 

I.  L'3t  us  consider  how  differently  these  three  men 
treated  the  poor  creature,  that  was  robbed  and  wound- 
ed. This  man  was  travelling  from  Jerusalem  to  Jeri- 
cho ;  but  the  three  men  wdio  found  him  in  his  wretch- 
ed situation,  were  travelling  in  a  contrary  direction  ; 
and  probably  going  to  Jerusalem,  where  men  ought 
to  wors'iip.  And  it  seems  they  were  travelling  sepa- 
rately and  each  came  to  the  object  of  distress  alone  ;  so 
that  each  had  a  fair  opportunity  of  acting  according  to 


SERMON   XIV.  233 

his  own  feelings,  without  iiie  least  foreii^n  influ'  nee. 
The  wounded  man  was  half  dead  and  incapabi'^  ji' ery- 
ing  forrehef.  The  Priest,  the  Levitc,  and  tlie  Sama:  it  n 
had  nothing  to  consult  but  their  own  feelings  and  each 
acted  exactly  as  he  feit.  The  Priest  came  first  and 
just  saw  the  poor,  miserable,  perishing  object,  but  nev- 
er so  much  as  went  to  him,  lest  his  eye  should  affect 
his  heart  and  awaken  his  conscience  to  do  his  duty.— 
The  Levite,  who  came  next,  was  more  uuhuman  and 
cruel.  When  he  came  to  the  place,  he  went  and  look- 
ed on  the  wretched  object  and  saw  his  wounds  and 
heard  his  groans  ;  but  after  all  passed  on  the  other  side 
and  left  him  to  perish,  without  atfjrding  him  (he  least 
assistance.  In  contrast  with  the  Priest  and  Levite, 
how  diiferently  does  the  Samaritan  appear  ?  When 
he  came  and  saw  the  same  miserable  object,  he  had 
compassion  on  him  and  went  to  him  and  bound  up  his 
wounds,  pouring  in  wine  and  oil ;  and  set  him  on  his 
own  beast  and  brought  him  to  an  inn  and  took  care  of 
him  and  staid  till  next  day  with  him,  and  hired  the 
master  of  the  house  to  supply  his  wants  and  prom- 
ised to  repay  him  for  all  future  necessary  expences  at 
his  return.  So  differently  did  these  three  men  conduct, 
under  the  same  circumstances,  towards  the  same  object 
of  charity.     This  naturally  leads  us  to  inquire, 

II.  To  what  it  was  owing,  that  these  three  men 
treated  their  unfortunate  fellow  man  so  differently. — 
They  were  all  at  liberty  and  under  no  external  com- 
pulsion, or  restraint.  They  miaiht  all,  if  they  had 
pleased,  passed  by  the  poor  creature  and  left  him  to 
die  of  his  wounds,  or  the  Priest  and  Levite  might  have 
acted  the  part  of  the  Samaritan.  Each  of  them  had  a 
fair  opportunity  of  doing  a  noble  and  benevolent  deed. 
Here  then  let  us  inquire, 

I.  Why  the  Priest  &  Levite  conducted  as'they  did,  in 
neglecting  to  relieve  the  object  of  distress,  which  they 
both  saw.  It  is  evident,  that  it  could  not  he  owing  to 
ignorance  ;  for  they  both  knew  the  man  to  be  in  a  mis* 
erable  and  forlorn  condition.  Though  the  Priest 
did  not  go  to  him  and  examine  Kis  case  narrowly,  yet 
30 


S34^  SERMON   XIV. 

he  was  convinced,  that  lie  stood  in  need  of  compassion 
and   relief;   and  that  was  the  very  reason  of  his  keep- 
ing himself  at  a  distance  from  him.     The  l^evite  was 
still  better  acquainted  with  his  case,  for  he  went  and 
looked  on  his  wounds  and  saw  his  danger  and  distress. 
TJiey  both  knew,  that   he   must  inevitably  perish  un- 
less some    body  should  speedily  pity  and  relieve  him. 
Their  negligence,  therefore,  could  not  arise  from  igno- 
rance.     Nor   was   it  owing   to   any  national  preju- 
dice.    The  Jews  at  that  day  had  no  dealings  with  the 
Samaritans,    whom    they    viewed   as   heathens  and 
idolaters.      Had    the    wounded    man  been    a     Sa- 
maritan, it   might   be  supposed    that  they    neglected 
him,  because  he  belonged  to  a  nation,  with  whom  they 
meant  to  hold  no  friendly  intercourse.     But  he  was  a 
Jew,  a  kinsman  according  to  the  flesh,  who  had  a  pe- 
culiar claim  to  their  sympathy   and  attention.     This 
they  both  could    discover,  with  a  glance  of  the  eye  ; 
and  consequently  they  did  not  forsake  him  in  his  dis- 
tress, on  account  of  any  personal,  or  national  prejudice^ 
Nor  was  their  neghgence  to  be  ascnbed  to  a  mere  want 
of  love  to  that  miserable  object.     Thia  was  undoubted- 
ly the  case,   that    they  had  no  love  of  compassion  to- 
wards him.     They  neither  loved,  nor  hated  him  ;  but 
their  mere  want  of  love  or  hatred  could  not  be  the  faulty 
cause,  nor  indeed  any  cause  at  all  of  their  passing  by 
him.     The  mere  want  of  love,  or  pity,  or  compa'^-^ion, 
or  any  other  affection,  can  never  be  criminal.   Nothing 
has  no  qualities  and  the  mere  want  of  any  thing  is  noth*. 
ing  ;  and  therefore  the  mere  want  of  pity,  or  compas- 
si>)n,   towards  an  object  of  distress,  cannot  be   in  the 
least  degree  sinful.   Had  the  Priest  and  Levite  neglect- 
ed their  suffering  countryman  from  no  other  cause  than 
a  i^ere  want  of  benrvolence  towards  him,  their  conduct 
would  appear  very  different  from  what  our  Savior  meant 
to  represent  it.    Their  treatment  of  him  must  have  aris- 
en from  some  positively  sinful  cause.  And  what  could 
this  be  but  selfishness  ?     They  were  in  the  positive  ex- 
er  .     of  sclfi'^hness,  when  they  saw,  and  neglected  ta 
relieve  a  wounded,  helpless  man.    They  preferred  their 


SERMON   XIV.  235 

own  case  and  intero<;.  .  iii,:  lilb  and  happiness.  1  hoy 
supposed  it  would  be  sonn;  hindrance  and  disadvantage 
to  their  objects  of  pur  nit,  to  stop  on  their  journoy  ^md 
biiid  up  his  wound-;  and  *5upply  his  wants  ;  and  tlnre- 
fore  they  dehberately  and  voluntarily  chose  to  lei  iiim 
die,  rather  than  spend  a  little  time,  a  little  pdins,  and  a 
little  property  to  save  his  life.  Sucli  selfish  voluntary 
exercit'es  exchided  all  tender,  hf',nevo!ent,  compassion- 
ate feelings  from  their  hearts.  And  it  is  apivjrenl,  rhat 
total  selfishness  would  operate  in  this  manner  ajjd  har- 
den iheir  hearis  as  adamant  towards  that  poor,  misera- 
ble object  Total  selfishness  always  excludes  all  ue- 
nevolence  and  mukes  a  person  alto-aether  indifftTent  lo 
the  happiness  and  misery  of  all  beings  in  the  uni- 
verse but  himself  Total  selfishness,  therefore,  and 
nothing  else,  can  account  for  the  conduct  of  the  Priest 
and  L'^vite  tow^ards  the  man,  whom  they  If  to  welter 
anJ  die  in  his  blood.  Their  entire  selfi^imess  made 
thesn  as  regardless  of  his  life  and  death,  as  tiie 
thieves  were,  who  \vounded  him  and  left  him  half  d^ad. 
They  robbed  and  wounded  him  from  no  other  mo- 
tive, than  their  own  supposed  private,  pers  mal,  sel- 
fish good  ;  and  the  PrJest  and  Levite  acted  from  pre- 
cisely the  same  selfisi)  motives.  Nor  would  they  l^ave 
acted  any  otherwise,  had  there  been  ten,  or  ten  tiiou- 
sand  men  in  the  same  suffering  condition.  Tiiey  only 
acted  out  that  total  selfishness,  which  is  natural  to  all 
mankind  and  which  is  opposed  to  God  and  to  all  good. 
L#et  us  now  enquire, 

2.  Why  the  Samaritan  treated  the  same  object  of 
distress  so  differently  from  the  Priest  and  Levite. — 
Had  he  been  governed  by  the  same  selfish  spirit,  that 
they  possessed,  we  can  see  no  reason  why  he  should 
not  have  followed  their  ste]:)S  and  left  the  poor  man  to 
die,  without  regarding  his  case,  or  affording  him  any 
relief  This  constrains  us  to  conclude,  that  he  pos- 
sessed a  spirit  of  pure,  diffusive  benevolence,  which 
spontaneously  moved  him  to  acts  of  pity  and  compas- 
sion.    For, 


236 


SERMON    XIV. 


1.  A  benevolent  spirit  would  dispose  him  to  stop, 
when  he  saw  ihe  miserable  object  in  the  path.  The 
Priest  it  appears  bv  the  account,  would  not  so  much 
as  slop,  to  examine  the  affecting  case  of  a  wounded, 
bleeding  man,  but  pursued  his  own  course  and  his  own 
interest  without  the  least  sympathy,  or  compassion. 
Though  he  knew  the  divine  law,  which  it  was  his  prop- 
er office  to  teach  and  practise,  required  him  to  relieve 
a  neighbor's  dumb  beast  in  distress  ;  yet  he  would  not 
put  himself  out,  or  give  himself  the  least  trouble,  to 
relieve  a  human  being,  whose  sufferings  imperiously 
called  for  his  commiseration  and  assistance.  But 
though  the  Samaritan  was  on  a  long  journey  and  en- 
gaged in  some  important  business  ;  yet  he  was  w^illing 
to  postpone  his  journey  and  his  business  till  another 
day,  for  the  sake  of  healing  the  wounds  and  preserving 
the  life  of  a  stranger.  He  loved  others  as  himself  and 
sought  not  his  own  thmgs,  but  the  things  of  others, 
which  was  an  expression  of  pure  benevolence  and  true 
self-denial.  He  pleased  hisown  happiness  in  the  hap- 
piness of  others,  which  is  the  essence  of  holy  love,  in 
distinction  from  selfish. 

2.  A  benevolent  spirit  would  naturally  dispose  him 
to  exercise  pity  and  tenderness  towards  euch  a  proper 
object  of  pity  and  compassion.  The  JLevite  stopped 
and  went  to  the  man  lying  in  anguish  ;  and  yet  with 
a  heart  more  obdurate  and  unfeeling  than  that  of  the 
Priest,  h  f t  him  to  perish  without  help  and  without 
hope.  But  the  Samaritan  felt  very  differently  on  the 
occasion,  for  he  had  compassion  on  him  in  his  forlorn 
condition.  True  benevolence  always  disposes  those, 
who  possess  it,  to  enter  into  the  feelings  of  their  fellow 
men  under  all  circumstances  ;  to  rejoice  with  them 
that  rejoice,  to  mourn  with  them  that  mourn,  to  weep 
wi'h  them  that  weep  and  to  suffer  with  them  that  suf- 
fer. Our  Savior  shed  tear  for  tear  and  heaved  sigh  for 
sigh  with  the  mourners  at  the  grave  of  Lazarus. 
God  himself  is  good  unto  all  and  his  tender  mercies 
are  over  all  his  works,  lie  hears  the  young  ravens 
when  they  cry  and  pities  the  pains  and  distresses  of 


SERMON    XIV.  237 

every  living  creature.  And  all,  ^vho  arp  morriful  as 
their  Father  in  heaven  is  merciful,  feel  compassion 
towards  every  wretched  and  heirless  ohject  Ihcir  ryos 
behold.  They  always  have  a  heart  to  pity,  th()u;:;h 
they  may  not  have  skdl,  nor  power,  nor  property  to  re- 
lieve. Such  tender,  compassionate  feelinii;s  had  the 
Samaritan  towards  even  a  Jew,  one  of  his  natior.al 
enemies.  He  entered  into  his  painful  feelings  and 
heartily  commiserated  his  unhappy  fate.  He  lovfd 
this  neighbor  as  himself  and  felt  as  he  would  wish  tliat 
another  should  feel  towards  him  in  the  same  v,  retched 
situation.  This  was  an  effect,  which  could  flow  from 
no  other  source,  than  pure,  disinterested,  universal  ho- 
nevolencc,  but  w^ould  spontaneously  How  from  sucli  a 
virtuous  principle. 

3.  A  benevolent  heart  would  naturally  dispose  him 
to  afford  relief  to  the  object  of  his  compassion.  It  is 
the  nature  of  goodness  to  do  good  ;  and  of  compassion 
to  relieve  the  distressed.  God  is  good  ;  and  therefore 
he  does  good,  not  only  to  the  good,  but  also  to  the  evil 
and  unthankful.  Goodness  in  Christ  prompted  him  to 
go  about  doing  good,  healing  the  sick,  easing  the  pain- 
ed, relieving  the  distressed  and  raising  the    dead. 

Goodness  in  Job  made  him  guide  the  blind,  support 
the  lame,  feed  the  hungry,  clothe  the  naked  and  cause 
the  widow's  heart  to  sing  for  joy.  The  same  benevo- 
lent spirit  moved  the  good  Samaritan  to  all  his  acts  of 
kindness  to  the  distressed  Jew.  It  moved  him  to  bind 
up  his  wounds  and  pour  oil  and  wine  into  them,  though 
he  was  no  surgeon  and  never  practised  tiie  healing  art. 
It  moved  him  to  take  him  up  and  set  him  on  his  own 
beast.  It  moved  him  to  convey  him  to  the  best  place 
of  entertainment  and  commit  him  to  the  care  of  one 
to  whom  it  properly  belonged  to  provide  for  the  wants 
of  strangers  and  travellers.  And  it  moved  him  to 
another  and  greater  act  of  self-denial  ;  tiiat  is,  to  part 
with  his  money,  which  commonly  lies  so  near  the  hearts 
of  men.  In  a  woi'd,  his  benevolent  hear-t  prompted  him 
to  do  every  thing,  that  was  necessary  to  be  done,  to  re- 
lieve the  pains,    to  remove   the  despair,  to  supply  the 


^M8  SERMON    XIV. 

ivants,  to  promote  the  happiness  and  to  preserve  the 
life  of  a  poor,  suffering  fellow  mortal.  When  he  left 
this  feeble,  wounded  man  at  the  inn,  he  did  not  know 
how  long  he  would  need  the  care  and  attention  of  the 
family  wliere  he  was  ;  and  therefore  he  engaged  to 
remunerate  them  for  all  their  future  necessary  labor, 
trouble  and  expence,  which  displayed  his  integrity  as 
well  as  benevolence. 

4.  A  benevolent  heart  would  naturally  dispose  him 
to  treat  the  poor  man  in  all  respects  as  he  did,  without 
any  prospect  of  reward.  And  it  clearly  appears  from 
the  statement  of  the  case,  that  he  acted  froui  purely 
disinterested  motives,  without  the  least  prospect  of 
any  compensation.  The  man  was  a  stranger,  whom 
he  had  never  seen  before  and  never  expected  to  see 
again  ;  for  he  supposed  he  might  be  gone  before  be 
returned  from  his  journey.  So  that  he  had  no  ground 
to  expect,  that  the  man  he  relieved  would  ever  so  much 
as  thank  him  for  his  kindness,  or  publish  his  benevo- 
lence. For  aught  that  appears,  the  inn-keeper  did 
not  know  the  poor  man's  benefactor,  so  that  he  could 
not  expect  that  he  would  spread  the  fume  of  his  hu- 
)nanity.  Neither  the  Priest,  nor  the  Levite  saw  him 
pity  and  relieve  the  wounded  man,  so  that  it  cannot  be 
supposed,  that  he  acted  with  a  view  to  cast  reproach 
npon  them  for  their  selfish,  mean,  inhuman  conduct. 
it  clearly  appears  from  the  case  stated,  that  the  good 
Samaritan  freely  sacrificed  his  time,  his  trouble  and 
his  property  to  the  life  and  happiness  of  the  poor  Jew. 
This  was  acting  without  regard  to  his  own  interest  and 
directly  in  opposition  to  it.  In  this  instance,  he  loved 
his  neighbour  better  than  himself  and  valued  his  neigh- 
bour's interest  more  than  his  own.  His  benevolence 
was  not  only  disinterested,  but  unlimited  by  any  thing, 
except  his  neighbour's  wants  ;  for  he  promised  to  do 
more  than  he  had  done,  if  his  neighbour's  good  required 
it.  Now,  if  we  lay  all  these  things  together,  can  we 
account  for  the  Samaritan's  conduct  upon  any  other 
i^round  than  pure,  holy  benevolence  ?  I  know  the  best 


SERMON    XIV.  239 

actions  may  be  ascribed  to  selfish,  unworthy  motive'::, 
but  it  is  impossible  to  discover  any  such  motives  in  the; 
conduct  of  the  Samaritan. 

IMPROVEMENT. 

1.   If  mere  selfishness  will  account  for  the  base  and 
criminal  conduct  of  the  Priest  and  Levite  towards  the 
poor  man,  that  fell  among  thieves,  then  it  will  account 
for  all  the  sin,  tliat  ever  was  conunitted.     Ail  sin    is 
of  the  same  nature  and  essentially  consists   in   selfish- 
ness.    Sin  is  a  transgression  of  the  law  of  love  ;    and 
nothing    but  selfishness  is  a  transgression  of  that  law. 
God  commands  all  men  to  love  him  supremely  and  one 
another  as  themselves.     When  any  man  loves  himself 
more  than  God,  and  his  own  good  more  liian  Ihi;  good 
of  any  of  his  fellow  creatures,  he  is  totally  selfish  ;  and 
his  selfishness  is  a  transgression  of  divhie  law.    All  sin- 
fulness may  be  traced  to  the   source  of  selfishness.— 
Men  never  act  from  any  worse   than  selfish  motives. 
The  Priest  and  Levite  were  only  selfish,  in  disregard- 
ing the  life  and  happiness    of  one    of  their  miserable 
fellow-men.     They  had  no  direct  hatred  or  enmity  to- 
"wards  him  and  only  loved  and  sought  their  own  pri- 
vate, personal,  selfish  interest  supremely   and  solely. 
The  thieves,  who  robbed  him   and  wounded  him  and 
left  him  half  dead,  acted  from  no  worse  motives  than 
the  Priest  and  Levite.      They  only  sought  their  own 
private,  personal  interest,  at  the  expence  of  the    life, 
the  happiness  and  the  interest  of  the  poor  man.     Pha- 
roah   only  sought  his  own  private,    selfish  interest, 
while  he  enslaved  the  Israelites,  and  when  he  refused, 
at  God's  command,  to  release  them  from  their  criKjl 
bondage.     Adam  only  sought  his  own  glory  in  oppo- 
sition to  the  glory  of  God,  when  he  partook  of  the  for- 
bidden fruit.     Lucifer  only  sought  his  own  supremacy 
in  opposition  to  the  supremacy  of  God,  when  he  raised 
a  rebellion  in  heaven.     If  we  search  all  sacred  and 
profane  history,  we  shall  not  find  a  single  sinner  in  tho 
universe,  who  ever  acted  from  a  more  criminal  motive, 
than  his  own  private,  personal,  selfish  interest.    Judas 


240  SERMON    XIV. 

acted  from  no  worse  motive  than  selfishness,  in  be- 
trayuig  Christ,  ilaman  acted  from  no  worse  motive 
than  sehishnes>  in  setikjng  to  destroy  Mordecai  and 
his  people.  The  Turks  act  from  no  worse  motive 
than  selfishness,  in  destroying  the  Greeks.  And  the 
Aiuericans  act  from  no  worse  monve  than  seiiishness 
in  enslaving  the  Africans.  Seiiishness  is  the  source 
of  all  the  sins  of  omission  and  c)mmiss!on  'vbicii  are 
found  in  the  world.  If  a  man  loves  nj  joiy  but 
linnself,  he  will  care  for  nobody's  interest  but  his  own. 
This  svas  the  case  of  the  Priest  and  Levite.  And  if 
H  man  loves  nobody  but  himself,  he  will  seek  his  own 
interest,  though  it  destroy -j  every  body's  interest  but  his 
own.  This  was  the  case  of  the  thieves  and  robbers. 
There  is  nothing  in  the  world  so  malignant  and  des- 
tructive, in  its  nature  and  tendency,  as  seiiishness.  It 
has  done  all  the  mischief,  that  ever  has  been  done  ;  and 
M'iil  do  all  the  mischief,  that  ever  will  be  done,  it 
lias  destroyed  the  temporal  and  eternal  interests  of  mil- 
lions in  time  past ;  and  there  is  ground  to  fear,  that  it 
Avill  continue  to  destroy  the  temporal  and  eternal  in- 
terests of  millions  and  millions  more  in  time  to  come. 
No  man  ever  can  have  a  just  and  clear  conception  of 
the  malignant  nature  and  tendency  of  any  sin,  before 
he  has  a  just  and  clear  conception  of  the  malignant  na- 
ture &.  tendency  of  selfishness.  Paul  confesses,  that  he 
never  knew  the  evil  nature  and  tendency  of  sin,  before 
the  commandment  came  home  to  his  conscience.  *'Thou 
shalt  not  coye^  ;  that  is,  thou  shalt  not  be  selfish.'''* 
When  this  commandment  came  in  its  full  force  and  ob- 
ligation, his  sin  and  guilt  revived  and  he  died.  Me  felt 
he  deserved  and  stood  exposed  to  that  eternal  death* 
which  is  the  proper  wages  of  sin. 

2.  It  appears  from  the  different  conduct  of  those, 
wdio  robbed  and  of  those,  who  neirlccted  to  relieve-the 
poor  man  in  the  parable  that  the  different  conduct  of  sin- 
ners is  no  evidence,  that  they  are  not  all  totally  depraved. 
There  is  scarcely  any  doctrine  of  the  gospel  so  com- 
monly denied,  as  the  total  depravity  of  sinners  in  gen- 
eral.    Not  only  infidels  and  sectarians,  but  many, 


SERMON    XIV.  24)1 

who  appear  to  be  souad  believers  of  the  gospel,  dony 
this  doctrine,     Thougli  they  allow,  tlial  inankiiul  are 
universally  depraved,  yet  they  cannot  allow,  thai  t.ioir 
depravity  is  total  and  exclusive  of  all  true  love  to  God 
and  man.     They  ground  their  opinion  principally  upon 
the  d liferent  conduct  of  those,  who  have  never  ex')e- 
rienced  a  saving  change  of  heart.     They   see   sinnors 
exhibit  so  many  amiable  qualities  and  do  so  many  appa- 
rently useful  and  virtuous  actions,  that  they  cannot  be- 
lieve they  are  all  totally  destitute  of  all  moral  virtue  and 
entirely  seliish  and  criminal  in  all  their  desires,    inten- 
tions and  actions.     They  could  more  readily  bcli«'ve 
that  they  are  all  dead  in  trespasses  and  sins,  if  they  all 
acted  like  the  most  licentious  and  abandoned.      But  if 
all  sin  consists  in  selfishness  and  all  sii^ners  always 
act  from  selfish  motives,  it  is    easy  to  see,    that   they 
may  act  very  differently,  while  pursuing  a  vast  variety 
of  totally  selfish  purposes.     Some  sinners  may  think  it 
is  for  their  interest  to  avoid  all  sins  of  commission  and 
practice  only  those  of  omission.     This  appears  to  have 
been  the  case  of  the  Priest  and  Levite.     They  meant 
to  maintain  a  fair,  reputable  character  ;    and  conse- 
quently, would  neither  murder,   rob,  nor  steal,  nor  be 
guilty  of  any  other  sin  of  commission.      But  for   the 
sake  of  pursuing  their  own  selfish  purposes,  they  would 
omit  or  neglect  the  duty   of  promoting  the    happiness 
and  preserving  the  lifeof  a  poor,  mi-ierable,  dying  man. 
Selfishness  much  oftener  leads  sinners    into  the  sins  of 
omission,  than  into  the  sins  of  commission.      There 
are  a  thousand  sinners,  who  every  day  commit  the  sins 
of  omission,  that  totally  avoid  all  sins  of  commission. 
Jeroboam,  the  son  of  Nebat,  that    prodigy  of  wicked* 
ness,  appears  to  have  maintained  a  fair,   amiable  char- 
acter in  the  mornmg  of  life  and  while  under  the  pene- 
trating eye  of  Solomon  ;  but  as  soon  as  he  thought  it 
to  be  his  interest  to  throw  off  his  amiable,  virtuous  ap- 
pearance, he  did  not  hesitate  to   commit  tho  grossest 
enormities.     The  selfishness  of  satan  himself  some- 
times makes  him  think  it    to  be   for  his  interest  and 
necessary  \y\  order  to  accomplish  his  most  malignant 


242  SERMON    XIV. 

purposes,  to  transform  himself  into  an  angel  of  light- 
Total  selfishness  will  account  as  well  for  the  best,  as 
the  worst  actions  of  sinners.  The  same  selfislmess, 
that  led  the  Priest  and  Leviteto  neglect  their  duty,  Jed 
others  to  steal  and  rob  and  murder.  Ii  men  did  but 
only  understand  the  nature  and  tendency  of  selfish- 
ness, which  is  the  essence  of  all  sin,  they  never  would 
deny  the  total  depravity  of  sinners,  on  account  of  any 
ditiorence  they  discover  in  their  external  conduct. 

3    It  appears   from   the  diiferent   conduct   of  the 
Priest,  Levite  and  Samaritan,  that  there  is  an  essential 
difference  between  saints  and  sinners,  or  between  sel- 
fishness  and  pure  disinterested   benevolence.     Many 
imagine  and  maintain,  that  there  is  no  such  thing  as 
disinterested  benevolence  ;    and  that  all  men  always 
act  from  selfishness  and  cannot  act  from  any  higher  or 
better  principle.     They  say  every  man  ought  to  love 
himself  and   his  own  interest  supremely  ;    and  that  he 
ought  not  to  love  another  man,  nor  another  man's  in- 
terest more  than  his  own.     And  therefore  they  suppose 
a  saint  and  a  sinner  only  pursue  their  ow^n  interest  in 
ditferent  ways,  while    both   pursue   the   same  object, 
from  the  same  selfish  motives.      On  this  supposition, 
there  ^vould  be   indeed  only  an  apparent  and  circum- 
stantial ditference   between  them.     But   there  is   no 
ground  to   make  this  supposition,    for  it  is  as   easy  to 
conceive,  that  a  man  may  act  from  disinterested  love, 
as  from  selfish  lov^e.  And  when  one  man  acts  from  dis- 
interested love  and  another  from  selfish  love,  there  is 
an  essential  and  not  merely  an  apparent  and   circum- 
stantial difierence  in  their  characters   and  conduct—— 
There  was  an  essential  diflPerence  in  the  characters  and 
conduct  of  the  Priest  and  Levite  and  the  good  Sama- 
ritan.     Their  circumstances    were    precisely    alike. 
Th(;  Priest  came  to  the  wounded  man  alone  and   left 
liim  to  die.     The  Levite   came  to  the   wounded  man 
alone  and  left  him  to  die.      And  the    good  Samaritan 
came  to  the  wounded  man  alone,  but  stopped  and  ex- 
amined his  case,  pitied  his  condition  and  nobly  exerted 
himself  to  afford  him  relief.     How  came  he  to  conduct 


SERMON    XIV.  2iS 

SO  differently  from  the  Priest  aaJ  Levite  ?     It  could 
not  i)e  owing  to  different  circumstances  ;  for  they  were 
all  three  in  exactly   the  same   circumstances.      Wiiat 
reason,  or  right,  has  any  one  to  think  or  say,  that  the 
Samaritan   acted  from  tiie  same   selfish  mutives,  that 
the  Priest  and  Levite  did  ?  They  acted  out  selfishness, 
hut  he    acted  out    pure,     disinterested     benevolence. 
They  pursued  their  own   interest,  but  he  pursued    the 
interest  of  another  man.     Tliey  placed  their  ljap])inrss 
in  their  own  interest,  but  he  placed  his  happiness  in  the 
interest  of  another  ifi an.     And  was  it  possible   that  he 
should  place  his  happiness  in  the  interest  of  another 
man,  from  a  purely  selfish  motive  ?     It  is   extremely 
absurd  to  say,  that  good  men  are  selfish,  because  they 
take  as  much  pleasure  in  doing  good  to  others,  as  sin- 
ners do  in  doing  mischief  to  otiiers.      If  it  be  true,  that 
saints    do  place    their  happiness  in  the    happiness  of 
others  ;  then  it  is  absolutely  certain,  that  they  actually 
exercise  disinterested  love,  wiiich  is  thci  essence  of  vir- 
tue  or  true  holiness,  in  distinction  from    selfish  love, 
which  is  the  essence  of  all  sin  or  moral  evil.    There  is 
no  truth  more  certain  from  reason  and  scripture  than 
this,  that  there  is  an  essential  difference  between  virtue 
and  vice,  sin  and  holiness,  saints  and  sinners. 

4.   It  appears  from  what  has  been  said,  that  all  men 
are  capable  of  seeing  the  essential  difierence  between 
saints  and  sinners.     Our  Savior  spake  the  parable  of 
the  good  Samaritan  for  the  very  purpose  of  illustrating 
the    essential  distinction    between  sinners  and  saint.j, 
sin  and  holiness.     A  certain  man  to  justify  himself  fur 
neglecting  to  love  God  with  all  his  heart  and  his  neigh- 
bor as  himself,  put  this  question  to  Christ,    "  Who  is 
my  neighbor  .?     Jesus  answering,  said,  a  certain  man 
went  down  from   Jerusalem  to  Jericho."  t^c.     And 
as  soon  as  he  had  finished  his  parable,  he  questioned  the 
questioner,  ''  Which  now  of  these  three,  thinkest  thou, 
was  neighbor  unto  him  that  fell  among  the  thieves  :» 
And  he  said,  he  that  shewed  mercy  on  him.     Then 
said  Jesus  unto  him.  Go  and  do  thou  likewise. '^     He 
was  fully  convinced,  that  the  Samaritan  did  right,  but 


34i  SERMON    XIV. 

tht^  Priest  and  Levite  did  wrong,  or  in  other  words, 
he  v<ns  fully  convinced,  that  there  was  an  essential 
difference  in  the  character  and  conduct  of  the  Sa- 
maritan and  the  character  and  conduct  of  the 
Priest  and  Levite.  And  it  is  hard  to  conceive,  that 
any  man  should  read  the  parable,  without  receiving 
the  same  conviction  and  making  the  same  acknowl- 
edgment. But  many  have  denied  the  essential  distinc- 
tion between  saints  and  sinners.  Satan  denied  this 
distinct  ion  in  respect  to  Job.  He  asked  the  Lord, 
*'Doh  Job  fear  God  for  nought?  Hast  thou  not 
made  an  hedge  about  him  and  about  his  house  and 
about  all  he  hath  on  every  side?  but  put  forth  thine 
band  now  and  touch  all  that  he  hath  and  he  will  curse 
thee  to  thy  face.''  This  was  a  plain  insinuation,  that 
Job  did  not  differ  essentially  from  sinners,notwithstand- 
ing  all  God  bad  said  in  his  favor.  Satan  also  indirect- 
ly called  the  disinterested  and  supreme  love  of  Christ 
to  his  Father  in  question,  when  he  addressed  a  selfish 
motive  to  his  mind  to  induce  him  to  fall  down  and 
worship  hiai.  However,  be  that  as  it  may,  we  know 
that  not  a  few,  who  call  themselves  Christians,  deny 
that  there  is  any  essential  distinction  between  saints 
and  sinners.  Some  deny  this  distinction  one  way  and 
some  another.  Some  deny  it,  by  maintaining,  that 
we  ought  not  to  k)ve  God,  until  we  know  that  he  loves 
iis.  Some  deny  it,  by  maintaining,  that  we  ought  not 
to  love  God  more  than  ourselves.  And  some  by 
mai  taining,  that  God  requires  self  love  ofus  and  that 
w  •  ^n  we  exercise  self  love,  we  actually  obey  his  com- 
ira:t;jds.  But  if  saints  do  not  love  God  for  what  he  is 
in  nimself  ;  if  they  do  not  love  him  more  than  them- 
selves and  if  they  do  obey  him  by  exercising  self-love, 
thi^y  do  nothing  more  thnn  others.  Sinners  love  those, 
who  love  them,  tiiey  love  God  for  his  favors  ;  and 
th'  y  externally  obey  him  from  selfish  motives.  But 
it  is  vain  to  deny  and  dis.  nte  the  essential  distinc- 
tion between  saints  and  -inners,  which  is  kept  up 
through  the  Bible  and  which  cannot  be  denied,  with- 
out denying  that  there  are  such  persons  as  either  saints 


SERMON    XIV.  215 

f>r  sinners,  or  any  such  thing  as  either  sin  or  holinrss. 
If  sin  does  not  consist  in  selfishness,  it  cannot  exi^t  in 
any  thing  else  ;  for  there  is  nothing  else,  tliat  is  mor- 
ally evil  or  criminal  And  it*  holiness  does  not  con- 
sist in  disinterested  love,  it  cannot  exist  in  any  thing 
else  ;  for  there  is  nothing  else  that  is  morally  excel- 
lent or  virtuous.  If  there  be  any  saints,  they  possess 
disinterested  love:  and  if  there  be  any  sinners,  they 
are  totally  destitute  of  disinterested  love.  An. I  if 
saints  possess  that  disinterested  love,  of  which  sinners 
are  entirely  destitute,  then  there  is  an  essential  and  not 
jiierely  an  apparent  and  circumstantial  distinction  he- 
twcen  them.  And  this  essential  distinction  (  hrist 
meant  to  illustrate  and  did  illustrate  in  a  manner  level 
to  the  lowest  capacity.  There  is  no  man,  who  does 
not  condemn  selfishness,  when  he  sees  it  in  himself',  or 
others  ;  and  there  i:;  no  man  but  approves  of  disinterest- 
ed love  when  he  finds  it  in  himself,  or  sees  it  in  others. 
5.  We  learn  from  what  has  been  said,  why  the 
scripture  represents  good  men  as  the  excellent  of  the 
earth.  It  is  because  they  possess  that  pure,  holy 
and  universal  love  in  which  all  true  holiness  and  moral 
excellence  consists.  They  are  as  much  more  excel- 
lent than  sinners,  as  benovolence  is  more  excellent 
than  selfishness.  They  are  holy  as  God  is  holy,  just  as 
God  is  just,  and  meixiful  as  God  is  merciful.  Tliey 
love  God  for  the  same  reasons,  that  he  loves  hin)self. 
They  love  his  friends  with  the  same  complacency,  with 
•which  he  loves  them.  And  they  love  his  enemies  with 
the  same  benevolence,  with  which  he  loves  them.  Th<  y 
feel  towards  all  creatures,  objects  and  events,  so  far 
as  their  knowledge  extends,  as  he  feels.  They  love 
•all  the  designs  of  God,  so  far  as  they  are  acquainted 
with  them  and  desire  to  be  instrumental  in  carrying 
them  into  execution.  They  have  no  interests  but  what 
they  are  willing  should  be  made  subservient  (o  the  high- 
-er  interests  of  others,  in  wh'ch  they  take  a  sincere  and 
peculiar  pleasure.  They  aie  as  much  superior,  in  mor- 
al excellence,  to  those  whf)*^f^pk  their  own  interests  su- 
premely and  solely,  as  they  arc  ditfcrent  from  them, 


-10  SERMON    XIV. 

in  llicir  views,  desires,  and  happiness.  Was  not  Abel 
ijiore  excelient  than  Cain  ?  Were  not  Seth,  Enoch 
jind  the  patriarclis  more  excellent  than  those,  who  fill- 
ed the  earth  with  violence  ;  Was  not  Moses  more  ex- 
eelleiU  than  Pharaoh  ?  Was  not  David  more  excellent 
than  Saul  ?  Was  not  Solomon  more  excellent  than 
Jeroboam  ?  Was  not  the  Samaritan  more  excellent 
than  the  Priest  and  Levite  ?  In  a  word,  if  there  be 
any  benevolent  men,  are  they  not  more  excellent  than 
those,  who  are  entirely  selfish  ?  If  this  be  true,  then 
saints  are  certainly  more  excellent  than  sinners  ;  and 
the  representation,  which  the  scripture  gives  of  good 
jnen,  in  respect  to  moral  excellence,  is  perfectly  agree- 
able to  the  common  sense  of  all  mankind. 

0.  W'e  learn  from  what  has  been  said,  that  those, 
who  are  destitute  of  true  benevolence  to  men,  are  equal- 
ly destitute  of  true  love  to  God.  True  love  to  God 
is  precisely  of  the  same  nature  as  true  love  to  men.— 
Ail  true  love  to  men  is  disinterested  ;  and  all  true 
love  to  God  is  disinterested.  True  disinterested  be- 
nevolence is  always  the  first  exercise  of  a  new 
heart.  It  is  difiicult  to  conceive  how  a  man  can  take 
complacency  in  benevolence  before  he  has  exercised 
benevolence  and  knows  by  experience  how  it  feels.— 
God  first  sheds  abroad  the  love  of  benevolence  in  the 
heart  of  a  sinner  and  then  the  love  of  complacence. 
How  often  do  those,  who  relate  their  experiences,  tell 
us,  that  the  first  change  they  perceived  in  their  minds, 
Vv-as  the  love  of  benevolence  to  every  person  they  saw; 
and  the  love  of  complacence  to  all  good  men  in  partic- 
ular ;  and  then  love  to  the  goodness  or  benevolence  of 
(.^od,  which  shone  in  every  person,  creature  and  object 
around  them.  But  though  every  convert  may  not  ac- 
curately distinguish  the  difference  that  actually  exist- 
ed in  liis  first  holy  exercises  ;  yet  it  is  very  certain, 
that  his  love  of  benevolence  was  prior  to  his  love  of 
complacence  towards  God.  But  whether  the  first  ex- 
i^rcises  of  the  renewed  heart  follow  one  another  in  this 
order,  or  not,  it  is  certain  that  those,  who  are  destitute 
of  true  love  to  men,  are  destitute  of  true  love  to  God. 
The  apostle  John  has   decided  this  point.     *•  Whoso 


SERMON    XIV.  211 

liatli  this  world's  good  and  sect!)  his  brother  have  nrfd 
and  shutteth  up  his  bowels  of  compassion  IVom  hini, 
howdwelieth  the  love  of  Cod  in  him?"  Anfi  a"-;iifl 
he  says,  ''  If  any  man  say,  I  love  Cod  and  hatcth'^his 
brother,  he  is  a  har  :  For  he  that  lovetli  not  his  brother, 
wliom  he  hath  seen,  how  can  he  love  Cod  v/hom  In', 
hath  not  seen."  The  Priest  and  Lovite  were  undoubt- 
edly as  destitute  of  love  to  Cod,  as  they  were  of  love 
to  the  poor  miserable  object  they  saw,  that  ou^Hit  to 
have  excited  their  bowels  of  compassion  and  bcnefi. 
cence.  1  know  it  has  been  said  thnt  love  to  men 
flows  from  love  to  Cod  ;  but  the  truth  is,  love  to  Cod 
flows  from  love  to  men ,  or  the  love  of  complacence 
flows  from  the  love  of  benevolence.  Men  are  as  prop- 
er and  direct  objects  of  benevolence,  as  (lod  is  the  pivip- 
er  and  direct  object  of  complacence.  He,  therefore, 
who  does  not  love  his  brother,  w^hom  he  has  s(;en  and 
Avho  is  a  proper  object  of  benevolence,  cannot  love  Cod 
whom  he  has  not  seen  and  who  is  the  supreme  object 
of  complacence.  Pure,  disinterested,  universal  benev- 
olence is  a  plain  and  infallible  criterion,  by  which  men 
may  determine  whether  they  truly  love  Cod,  or  not. 
By  this  criterion,  the  Priest  and  Levite  mi2;ht  have  ea- 
sily determined,  that  the  love  of  Cod  was  not  in  theii- 
hearts  ;  and  by  the  same  criterion  the  good  Samarilan 
might  have  determined  that  his  heart  was  right  witJi 
God.  And  where  is  the  person,  that  cannot  understand 
this  rule  of  trial  and  apply  it  and  draw  the  just  conse- 
quence from  it  ? 

If  I  should  now  ask  every  individual  hero  present, 
which  of  these  three  men  in  the  parable,  thinkest  thou 
acted  the  kind,  friendly,  benevolent,  neigiihourlv  pan 
towards  the  man,  that  fell  among  the  thieves.  Every 
one  would  answer^  the  good  Samaritan.  I^et  me  then 
urge  you  to  go  and  do  likewise.  Every  person  you  ser 
or  meet,  whether  rich  or  poor,  high  or  low,  good  or 
bad,  sutfering  or  rejoicing,  is  a  proper  object  of  benevo- 
lence. God  is  good  unto  all  and  his  tender  mercies  are 
over  all  his  works  ;  and  you  ought  to  be  mercilul  j^s 
your  Father  in  heaven  is  merciful.    There  are  weigli- 


2iB  SERMON    XIV. 

ty  motives  to  live  in  the  constant  exercise  of  universal 
benevolence.  This  duty  is  enjoiiied  by  the  law  of 
love.  The  exercise  of  general  benevolence  tends  to 
diffuse  general  happiness  every  where  ;  in  families,  in 
neighborhoods,  in  parishes,  in  towns,  countries  and 
kingdoms.  How  happy  would  the  world  be,  li'  all 
would  feel  and  act  like  the  good  Samaritan?  The 
same  benevolent  spirit  would  produce  universal  com- 
placency towards  God  and  cause  all  to  rejoice  in  his 
character,  in  his  laws  and  government.  It  would 
give  every  one  good  evidence,  that  he  is  walking  in  the 
straight  and  narrow  path  to  eternal  life  ;  and  it  i^  the 
only  way  to  obtain  it.  as  Christ  told  the  man,  who  de- 
sired to  be  directed  in  the  only  sure  and  certain  way 
to  heaven.  And  it  is  a  perfectly  easy  way  to  obtain 
the  favour  of  God  and  man  and  the  enjoyment  of  all 
good.  It  was  as  easy  for  the  Priest  and  Levite  to  ex- 
ercise true  benevolence,  as  for  the  Saniaritan.  And  it 
is  as  easy  for  every  man  to  exercise  true  benevolence,  as 
it  was  for  him  who  pitied  &,  relieved  the  poor,  wounded, 
suffering,  hopeless  man.  Why  will  you  not  immediat  ly 
go  and  do  likewise  ?  You  can  gain  nothing  by  delay- 
ing, but  may  gain  much  by  the  immediate  exercise  of 
pure,  universal  benevolence.  It  will  give  you  the  purest 
and  greatest  present  happiness.  It  will  instantly  give 
you  that  inward  peace,  which  passeth  all  understanding. 
For  it  is  more  blessed  to  give  than  to  receive.  How 
pleasantly  did  the  benevolent  Samaritan  go  on  his  way 
after  he  had  felt  and  expressed  pure  benevolence  !  On- 
ly do  as  he  did  and  you  shall  be  as  happy,  as  he  was.. 
Amen. 


SERMON  XV. 


THB  REWARD  OF  SIOSBS. 

Hebrews,  xi.  26.— -For  hehad  respect  unto  the 
recompense  of  the  rcioard. 

The  apostle  employs  the  principal  part  of  this  chap- 
ter, in  drawing  the  beautiful  and  amiable  characters  of 
the  pious  Patriarchs.     He  represents  them  as  having 
true  love  to  God  ;  and  living  in  the  habitual    exercise 
of  faith  in   future  and  eternal   realities      I'ho  ii^h  they 
lived  in  this  evil  world,  yet  they  lived  above  it.  Thou;j;h 
they  were  deeply  concerned  in  the  public  and  private 
affairs  of  thislife,  yet  their  eyes  and  hearts  were  stead- 
ily fixed  upon  the    invisible   objects  of  the    invisible 
world.     They  exercised   that  faith,  without  which  it 
is  impossible  to  please  God  ;  and  t'^at  faith,  by  which 
both  their  persons  and  services  meL  wi:h  the  divine  ap- 
probation.     But  it  appears,  that  these  illustrious  saints 
were  influenced  in  the  general  course  of  their  conduct, 
by  the  promises  of  God  and  had  regard  to  their  future 
and  eternal  happiness.     They  beheld  the  promises  afar 
oif  and  embraced  them  ;    and  thought  they  gave  up 
their  earthly  good,  yet  they  steadily  sought  a  lu-avenly 
inheritance.     This  is  more  expressly  said  of  Mo^cs, 
one  of  the  brightest  characters  in  this  con-^tfUa  i  )n  of 
worthies.     ''By  faith  Moses,  when  he  wa<  c  )mo  to 
years,    refused  to  be   called   the    son  of  P  laraoh's 
daughter  ;  choosing  rather  to  suffer  a  ll!Cti'>ii  with  the 
people  of  God  than  to  enjoy  the  pleasures  of  sin   for  a 
season  ;    esteeming    the  reproach  of  Christ  greater 
riches  than  all  the  treasures  of  Egyp^  :  for  he  had  re- 
spect unto  the  recompense  of  the  reward."      Here 


250  SERMON    XV. 

some  may  be  ready  to  ask,  was  not  Moses  mercenary 
and  solli^h  in  all  his  conduct,  while  he  ac  ed  wiih  a 
view  to  a  future  reward  ?  To  solve  this  question  it  is 
proposed, 

I.  To  show  what  was  implied   in  the  reward,   to 
which  he  had  respect ;     And, 

II.  To  show  that  lie    was   truly  disinterested,   in 
seeking  that  reward. 

i.   Ljt  us  consider  what  was  implied  in  that  reward, 
to  which  Moses  had  respect.     And, 

I.  The  glory  of  God.      He  knew  that  God  meant 
to  glorify  himself  hy  fulfilling  his  promise  to  Abraham 
and  delivering  his  seed  from  the  house  of  bondage  and 
putting  them  in  possession  of  the  land  of  Canaan.     Jn 
bringing  about  this  event,  God  would  necessarily  dis- 
play his  power,  his  sovereignty,  his  justice,  his  mercy 
and  his  faithfulness.     Moses   expected  that  the  glory 
of  God  would  be  displayed  in  the  eyes  of  all  the  nations 
of  the   earth,  if  he    led   the  children   of  Israel  from 
Egypt  to  the  land  of  promise,   by  his  instrumentality. 
x\ccordingly,  he  undertook  the  great  and  arduous  task 
of  conducting  the  chosen  people  of  God  to  their  prom- 
ised inheritance,  from    a  supreme  regard  to  the  divine 
glory.      He  desired  to   be  instrumental  of  promoting 
the  glory  of  God,  in  the  view  of  a  stupid,  idolatrous  &, 
degenerate   world.     And  in  doing  this  he  placed  his 
hii:;hest  happiness  and  enjoyed  an  ample  reward.    All 
the  while  he  was  bearing  the  messages  of  God  to  Pha- 
raoh, working   miracles  by  divine  power  and  authority 
and  transmitting  the  divine  laws  to  Israel,  he  saw  and 
enjoyed  the  glory  of  God,   which   he   esteemed  more 
precious,  than  all  the  glories   and  treasures  of  Egypt. 
Besides,,  he  expected  to  promote   the    glory  of  God 
through  all  future  generations,  by  leading  his  people  to 
thn  place,  where  hp  had  determined   to  establish  his 
Church  and  maintain  his  cause  amidst  a  fro  waning  and 
opposing  world. 

2.  The  good  of  his  nation  was  another  thing  implied 
in  the  reward,  to  which  Moses  had  respect.  Heknew 
that  God  chose  the  seed  of  Abraiiam  for  his  pecul- 


SERMON    XV.  25\ 

Tar  people,  whom  he  designed  to  set  at  the  head  of  all  the 
nations  of  the  earth  and  distinguijsh  !)y  the  most  signal, 
temporal  and  spiritual  favours.  Ihis  was  a  ^nat 
and  nohle  object,  sin,|;ly  considered.  To  form  iliree 
millions  of  people  into  a  rcguhir  and  Iiarmonious  king, 
dom,  give  them  the  best  civil  and  religious  institutic»ns, 
and  prepare  them  for  the  enjoyment  of  ihe  greatest 
tem])oral  and  spiritual  blessins^s,  v\ as  worthy  of  the 
greatest  efforts  of  the  Jewish  I^awgivcr.  Moses  saw 
this  end  in  all  its  magnitude  and  importance  ;  and  took 
a  peculiar  sati.-facti(m  in  contcniplating  the  future'  peace 
and  prosperity  of  the  people  of  Gcd.  It  was  to  gjatify 
•this  iDenevolent  feeling  towards  liis  people,  thai  God 
permitted  him,  ju  1  before  he  Icfi  the  world  to  go  uj)  to 
the  topof  moun(  Pisgah  and  take  a  fair,  lull,  and  rap- 
turous view  of  thai  Para<lisaical  spot,  where  the  chosen 
tribes  v.'ere  to  fix  their  residence  and  cnj(^.y  the  pecufiar 
sm:les  of  heaven.  As  a  man  and  especially  as  a  i^roph- 
et,  Moses  had  very  clear  and  extensive  views  of  the 
great  interests  of  his  nation,  which  he  highly  valued 
and  took  peculiar  pleasure  in  promoting.  He  mu-t, 
therefore,  have  had  respect  to  this  as  a  recompense  of 
rr  ward,  for  his  labours  and  sufferings  witii  the  people 
of  God.     Besides, 

3.  He  had  reason  to  expect  a  distinguished  mansion 
in  heaven,  to  wh":ch  he  had  a  propei- respect.  1  !i>  own 
future  and  eternal  happiness  was  a  truly  important  and 
desirable  object.  All  the  w'orld  would  say,  that  ?»^o- 
ses  stood  entitled  to  a  superior  seat  among  the  faillifi  1 
servants  of  God  ;  and  that  he  himself  ouglit  to  have 
desired  to  be  near  as  well  as  like  to  God  in  the  ku»g- 
dom  of  glory  ;  or  to  be  placed  in  a  situation,  in  which 
he  might  behold  the  brightest  displays  of  the  divine 
perfections.  This  we  know  he  desired  before  he  died. 
He  said  to  God,  "  I  beseech  theeshew  me  thy  glory.'* 
Who  can  say  this  was  an  improper  desire  and  rc(juest  ? 
But  if  he  might  desire  and  beseech  God  to  shew  liim 
his  glory  in  this  life  ;  why  might  he  not  as  reasonably 
desire  to  be  rewarded  in  hcavf  n,  by  peculiar  manilVsta- 
tions  of  the  same  glory  ?     Moses  had  a  right  to  regard 


252  SERMON    XV. 

his  own  future  and  eternal  happiness  according  to  its 
worth  ;  and  to  seek  to  promote  it  in  ihs  way  God  re- 
quired him  to  do  it.  This  was,  by  leaving  Egypt,  giv- 
ing up  all  his  earthly  prospects  and  performing  the  du- 
ties of  his  self-denying  and  arduous  office.  In  the  dis- 
charge of  these  duties,  he  had  a  right  to  derive  cour- 
age and  consolation,  in  the  prospect  of  that  eternal  and 
unfading  crown  of  glory,  which  God  had  laid  up  as 
a  reward  for  all  his  faithful  servants.  I  now  proceed 
to  show, 

II.  That  Moses  was  truly  disinterested  in  seeking 
the  reward  set  before  him.     This  is  a  point  of  impor- 
tance to  establish  ;  for  if  he  was  mercenary  and  selfish 
in  having  respect  to  a  reward  in  all  his  conduct,  it  will 
be  difficult  to  show  the  necessity   of  ever   exercising 
disinterested   love.     And  there    are  many,  who  deny 
the  existence  of  any  such  thing  as  truly  disinterested 
benevolence.     But  if  it  can  be  made  to  appear,   that 
Moses  was  disinterested  in  acting  under  the  influence 
of  a  future    and  eternal  reward,  then  the  doctrine  of 
disinterested  love  will  be  confirmed  by  his  conduct,  as 
Tvell  as  by  that  of  many  other  good   men,  whose  char- 
acters are  recorded  by  the  sacred   writers,    for  the  in 
struction  of  mankind  in   all  future  ages.     There  are 
but  two  kinds  of  love,  which  are  morally  and  essentially 
different  ;  and  these  are   interested    and  disinterested 
love.     Interested  love  is  selfish  and  leads   a   man   to 
seek  his  own  interest,  because  it  is  his  own.     Disinter- 
ested love  is  pure  benevolence  towards   God   and   all 
his  creatures,  and  leads  men  to  seek  the  good  of  all  in- 
telligent and  unintelligent  creatures,  according  to  their 
capacity,  weight  and  importance  in  the  scale  of  being. 
These  two  kinds  of  love  are  essentially  different  from 
and  opposite  to  each  other  in  their  nature  and  tenden- 
cy     Now,  it  is  easy  to   perceive,   that  every  moral 
agent  must  always  act  either  selfishly,  or  benevolently, 
in  every  instance  of  his  conduct.     This  must  have  been 
the  case  in  respect  to  Moses.     His  respect  to  the  re- 
compense of  the  reward  must  have  flowed  either  from 
selfishness,  or  benevolence.     And,  of  course,  if  it  can 


SERMON    XV.  253 

be  shown,  that  he  w  as  not  selfish  in  his  views  and  feel- 
ings, we  must  conclude,  that  he  was  disinterested. 
But  if  we  look  into  his  conduct,  we  shall  find  uhundant 
reason  to  think,  that  he  was  not  selfish  and  uicrceiiaiy 
in  the  general  course  of  his  life.  Here  then  1  would 
observe, 

1.  He  does  not  appear  to  have  been  selfish  l-y  liis 
conduct.  This  was  such  as  plainly  manifested  pure, 
disinterested  love  to  God  and  man.*^  The  aj)ostlc  says, 
^'  When  he  was  come  to  years,  he  refused  to  be  calkd 
the  son  of  Pharaoh's  daughter  ;  choosing  to  sullir 
affliction  with  tlie  people  of  (u)d,  rather  than  to  en- 
joy the  pleasures  of  sin  for  a  season  ;  esteeming  the 
reproach  of  C'hrist  greaier  riches  than  the  treasures  of 
Egypt."  This  IS  a  plain  and  beautiful  description  of 
a  truly  disinterested  man.  Had  he  been  governed  by 
selfish  and  mercenary  motives,  would  he  not  have  been 
fond  of  being  esteemed  (he  son  of  Pharaoh's  dauirhler 
and  considered  as  one  of  the  icyal  family  ?  "\\ Ould 
he  not  have  cho*jen  to  avoid  be-ng  known  as  related  to 
and  connected  with  a  poor,  despised  people  in  bond- 
age ?  Would  he  not  have  preferred  the  living  in  a 
prince's  court,  to  spending  his  days  in  a  dreary  wilder- 
ness, with  an  outcast  nation  ?  Is  it  possible  to  account 
f  r  the  general  course  of  his  conduct,  from  the  time 
ne  entered  upon  the  stage  of  life  to  his  dying  day  upon 
selfish  principles  ?  Certainly  the  whole  series  of  his 
conduct  discovers  a  pure,  benevolent  henrt.  Put 
there  are  particular  instances,  in  whicli  his  disinterest- 
ed spirit  was  more  illustriously  displayed.  One  was, 
■  lien  he  risked  his  life  in  defence  of  the  lite  of  one  of 
.lis  own  nation.  Another  was,  when  God  cnlled  him 
to  take  the  direction  of  his  people  and  lead  them  to 
Canaan.  He  was  so  far  from  desiring  the  ofiicc,  that 
he  begged  to  be  excused  and  entreated  Ciod  to  ap- 
point some  other  person  in  liis  room.  There  \^^s 
one  other  instance  of  his  disinterestedness  still  more 
striking.  God  proposed  destioying  his  rebellious  peo- 
ple for  refusing  to  prosecute  their  journey  through  the 
wilderness  and  making  of  him   a  great  nation.     But 


254  SERMON    XV, 

this  flattermg  proposal,  instead  of  exciting  any  selfish 
feelings,  moved  his  compassion  for  his  people  and  lijied 
his  mouth  with  arguments  in  pleading  for  their  forgive- 
ness and  preservation.  He  entreated  God  to  spare 
them,  though  he  should  biot  him  out  of  his  book.  I 
might  mention  his  meekness  and  patience  under  his 
burdens  and  trials  and  amidst  the  unjust  murmurs  and 
complaints  of  the  discontented  multitudes.  But 
enough  has  been  said  to  show,  that  he  manifested, 
through  the  course  of  his  long  life,  a  spiritof  pure,  dis- 
interested love.  He  had  the  fairest  opportunities  to 
discover  true  benevolence  and  he  improved  those  op- 
portunities to  act  out  his  benevolent  heart  And  this 
affords  a  very  strong,  presumptive  evidence,  that  his 
respect  to  the  recompense  of  reward  flowed  from  the 
most  pure  and  proper  motives.  We  can  hardly  con- 
ceive, that  a  selfish  principle  should  so  long  and  so  uni- 
formly put  on  sucii  striking  appearances  of  disinterest- 
ed love. 

2.  If  Moses  had  been  selfish,  in  having  respect  to 
the  recompense  of  reward,  his  conduct  would  not  have 
been  virtuous  and  pleasing  to  God.  There  is  no  vir- 
tue in  selfishness.  God  never  required  men  to  feel  &, 
express  this  spirit ;  but  in  all  his  precepts  and  com- 
mands has  always  required  them  to  feel  and  express 
pure  disinterested  love.  His  law  which  was  given  by 
Moses  and  which  is  called  the  law  of  Moses,  requires 
nothing  but  disinterested  love.  So  Moses  explained 
his  own  law^  to  the  people,  just  before  his  death.  He 
said,  "Now  these  are  the  commandments,  the  statutes 
and  the  judgments,  which  the  Loi'd  your  God  com- 
manded to  teach  you,  that  ye  might  do  them  in  the 
land  whither  \e  goto  possess  it."  After  this  he  ex- 
plains all  these  precepts  as  requiring  pure,  holy  love. 
"Hear,  O  Israel,  the  Lord  our  God  is  one  Lord  ;  and 
thou  shalt  love  the  Lord  thy  God  with  all  thine  heart 
and  with  all  thy  soul  and  with  all  thy  might."  Accord- 
ing to  this  interpretation,  all  the  precepts  of  the  law 
are  comprised  in  love.  And  our  Savior  explained  the 
law  in  the  same  sense  to  one,  who  wished  to  know  it« 


SERMON    XV.  255 

iirst  and  great  commandment.   ''Jesus    said  unto  liim, 
Thou  shall  love  the    Lord  thy  God  with  all  thy  heart 
and  with  all  thy  soul  and  with  all  thy  mind.      This  is 
ihe  first  and  great  commandment.     And  the  second  is 
like  unto  it,  Thou  shalt  love  thy  neighbor  as   thyself. 
On  these  two  commandments  hang  all  the  law  nnd  the 
prophets."     If  the  law  of  Moses  required  nothing  l)ut 
pure,  disinterested  love,  then  lie  did  not  in  the  Icasl  de- 
gree obey  his  own  law,  nor  do  any  thing  acceptable  to 
God,  if  he  had  a  selfish  mercenary  view  to  the  recom- 
pense of  reward.      But  we  find  by  his    history,  th.Jt  he 
did  obey  and  please  Cod  and  receive   peculiar  tokens 
of  his  favour.     God  hearkened  to  the  voice  of  his  sup- 
plications and  intercessions  from  lime  to  time.        He 
spake  to  him  face  to  face,  as    a  man    speaketh   to   his 
friend.     In  answer  to  his  request,  he  shewed  him  his 
glory.     When  he  was  opposed  and  reviled,  God  plead- 
ed his  cause  and  justified  his  conduct.     "And  he  said, 
hear  now^  my  words  ;  If  there    be  a   propliet  among 
you,  1  the  Lord  will  make  myself  known  unto  him  in 
a  vision  and    will  speak   unto    him  in   a  dream.     My 
servant  Moses  is  not   so,  who  is  faithful  in  all    my 
house.      With  him  will  I  speak  mouth  to  n>outh,  even 
apparently  and  not  in  the  dark  speeclies;  and  the  simili- 
tude of  the  Lord  shall  he  behold  ;  wherefore  then  were 
ye  not  afraid  to  speak  against  my  servant  Moses."—- 
And  it  is  recorded  of  him  after  his  denth,  that  "thero 
arose  not  a  prophet  since   in  Israel  like   unto  Moses, 
whom  the  Lord  knew  fcice  to  face."      Now,  if  Moses 
had  been  selfish  in  all  his  conduct,  would  he  have  met 
Avith  such  marks  of  the  divine  approbation  ?    and  been 
exhibited  to  all  future  ages  as  one  of  the  greatest  proph- 
ets and  friends  to  God  ?  This  is  altogether  incredible. 
Hence  we  are  constrained  to  believe,  that  he  had  re- 
spect to  the  recompense  of  reward  from  pure,  benevo- 
lent motives,  which  were  pleasing  to  («od. 

3.  If  Moses  had  not  sought  a  reco-:u)ensc  of  re- 
ward from  pure  and  holy  motives,  he  would  not  have 
been  admitted  to  heaven.  Though  (I)'}  might  have 
spoken  of  him  according  to  his  external  conduct  and  di- 


256  SERMON    XV. 

rected  his  character  to  be  exhibited  to  future  ages,  a 
an  example  worthy  of  imitation,  if  he  had  been  inward- 
ly selfish;  yet  we  know,  he  could  not  have  been  admit- 
ted to  heaven  with  an  unholy,  selfish  heart.  But  we 
find,  that  God  actually  received  him  into  the  mansions 
of  the  blessed  at  his  death.  This  w^e  learn  from  the 
account  of  Christ's  transfiguration  on  Mount  Tabor. 
''  Jesus  taketh  Peter,  James  and  John  his  brother  and 
br":ngeth  them  up  into  a  high  mountain  apart  and  was 
transfigured  before  tfiom  ;  and  behold,  there  appeared 
unto  them  Moses  and  Elias,  talking  wilh  him."  It  is 
apparent  from  this,  that  Moses,  not  only  had  respect 
to  the  recompense  of  reward,  but  actually  obtained  it. 
God  not  only  approved  of  his  character  and  conduct 
while  living,  but  amply  rewarded  him  af{er  his  death, 
by  admitting  him  into  his  immediate  presence  and  em- 
ploying him  to  attend  the  divine  Redeemer  on  a  most 
solemn  and  glorious  occasion.  But  who  can  suppose 
that  God,  who  looketh  on  the  heart  and  not  on  the 
outward  appearance,  would  thus  approve  and  reward 
Moses,  by  distinguishing  marks  of  his  favor  among  the 
spirits  of  just  men  made  perfect,  if  he  had  not  been 
truly  virtuous  and  holy  in  seeking  a  future  reward  ? 
Had  Moses  been  as  selfish,  as  the  Israelites  were  at 
the  side  of  the  Red  Sea  and  when  they  refused  to  go 
to  Canaan,  would  he  not  have  perished  with  them  in  the 
wilderness  ?  His  admission  into  heaven,  therefore, 
puts  it  be3'ond  a  possibility  of  doubt,  that  he  was  hab- 
itually governed  by  supreme  love  to  God  in  both  his 
private  and  public  conduct.     I  must  add, 

4.  That  holy  love,  or  true  benevolence,  would  nat- 
urally lead  Moses  to  have  respect  to  such  a  reward, 
as  God  set  before  him.  He  must  desire,  in  the  exer- 
cise of  pure,  disinterested  and  universal  benevolence, 
that  God  should  be  glorified,  that  his  nation  should 
be  happy  and  that  he  himself  should  be  blessed  in  the 
everlasting  enjoyment  of  God.  These  were  the  things 
contained  in  the  rew  ard  set  before  him  ;  &  these  were 
the  things  which  were  set  b.fore  all  other  smcerc  ser- 
vants of  God.     And  we  find  that  such  men  have  al- 


SERMON    XV.  251 

Ways  had  respect  to  such  a   recompense  of  reward. 
God  told  Abraham,  that  if  he  vvouM  walk  before  him 
and  be  perfect,  he  would  be  his  shield   and  exceeding 
great  reward.     And  it  appears,  that  he  and  other   pa- 
triarchs did,  in  the  view  of  such  a  reward,  walk  brf  ic 
God  with  a  perfect  heart.     For  we  are  told,  "  These 
all  died  in  faith,  not  having  received  the  promises,  but 
having  seen  them  afar  off,  and  were  persuaded  of  them, 
and   embraced   them,  and  confessed  that  they  wcie 
strangers  and  pilgrims  on  the  earth.     For  they,  that 
say  such  things,  declare    plainly,  that  they     seek  a 
country.      And  truly,  if  they  had  Iwen  mindful  of  (hut 
country^  from  whence  they  came  out,  they  might  have 
had  opportunity  to  have  returned  ;  but  now  they  de- 
sire a  better  country,  that  is,  an  heavenly.     Where- 
fore God  is  not  ashamed  to  be  called  their  (jod  ;  for 
he  hath  prepared  for  them  a  city  "     As  all  these  saints 
were  disinterested  in  having  respect  to  the  recompense 
of  reward,  so  ^vas  Moses.     Besides,   we  find  in  tha 
next  chapter  the  same   account  af  Christ's  conduct, 
which  the  apostle  exhibits  as  an  example  to  all  his  fol- 
lowers.     "  Lookins;  unto  Jesus  the  author  and  finish- 
or  of  our  faith,  who  for  the  joy  set  before  him,  endur- 
ed the  cross,  despising  the  shame,  and  is  now  sit  down 
at  the  right  hand  of  the  throne  of  God."     Christ  wo 
know  always  acted  from  disinterested  love.     He  came 
not  to  do  his  own  will,  but  the  will  of  his  Father. 
And  in  his  most  trying  situation  he  said  to  his  Father, 
*'  Not  my  will,  but  thine  be  done."    Yet  we  see,  that 
in  all  his  obedience  and  sufferings,  he  had  respect  to 
the  joy  set  before  him,   which  was  his  reward.     Ac- 
cordingly, he  prayed  for  the  bestowment  of  his  reward. 
*'  I  have  glorified  thee  on  earth,   1  have  finished  the 
work  which  thou  gavest  me  to  do.     And  now,  O  Fa- 
ther, glorify  me  with  thine  own  self,   with  the  glory 
which  I  had  with  thee  before   the  world  was."     If 
Christ  and  saints  could  seek  a  divine  reward,    in  the 
exercise  of  pure,  disinterested  love,    why  could  not 
Moses  have  respect  to  a  recompense  of  reward  in  the 
exercise  of  pure,  disinterested  love  ?     It  is  certairv, 

33 


258  SERMOxX    XV. 

that  true  love  to  God  and  man  must  have  producetJ 
such  a  respect      So  far  as  the  reward  consisted  in  the 
glory  of  God  and  the  good  of  his  people,  it  is  easy  to 
see,  that  nothing  but  disinterested  love  could  have  dis- 
posed him  to  seek  it.     And   so   far  as  it   consisted  in 
his  own  enjoyment  of  God,  it  is  not  less  evident,  that 
nothing   but  disinterested  love  could  dispose  him  to 
seek  it.     No  selfish  man  ever  desired  the  enjoyment 
of  God,  for  its  own  sake,  as  a   source  of  real   happi- 
ness.    But  those,  who  have  disinterested  love  to  God, 
do  desire  the  enjoyment  of  him,  and  esteem  it  as  the 
best  reward  of  ail  their  labours  and  sufferings.     We 
may  justly  conclude,  therefore,   that  Moses   was  en- 
tirely disinterested  in  havmg  respect  to  such  a  reward 
as  God  set  before  him,  because  no  other  than  disinterest- 
ed love  would  or  could  lead  him  to  desire  and  prepare 
him  to  enjoy  such  a  recompense  of  reward. 

IMPROVEMENT. 

t.  If  Moses  was  really  disinterested  in  having  re- 
spect to  the  recompense  of  reward  ;  then  real  saints 
may  be  as  disinterested  in  seeking  their  own  good,  as 
in  seeking  the  good  of  others.     Many   appear  to  be 
greatly  prejudiced  against  the  doctrine  of  disinterest- 
ed benevolence,  because  they    suppose,  that  it  implies 
a  total  disregard  to  personal  good.      They  suppose, 
that  while   a  man  is  seeking  the  good  of  others,   he 
must  all  that  time  entirely  disregard  his  own   good  ; 
and  they  cannot  conceive  it  to  be  right,  for  any  man 
to  disregard  his  own  good,  any  more  than  to  disregard 
the  good  of  others.     This  is  undoubtedly  true  ;  and 
therefore  the  doctrine  of  disinterested  love  does  not 
require  any  person   to  disregard   his  own  interest  or 
happiness.     You  will  now  ask,  what  is  the  difference 
between   selfishness    and   disinterested   benevolence  ? 
If  disinterested  benevolence  allows  and  disposes  a  man 
to  seek  his  own  good,  as  really  as  selfishness,  where- 
in lies  the  great  and  essential  difference  between  a  sel- 
fish man    and  a  benevolent  man,   which  is  represent- 
ed of  such  great  importance  ?     The  character  and 


SERMON    XV,  263 

conduct  of  Moses  will  very  plainly  illustrate  this  sub- 
ject, and  clear  up  this  didiculty.  Moses  had  respt^ct 
to  the  recompense  oi*  reward  ;  that  is,  he  really  soui^ht 
his  own  future  and  eternal  happiness  ;  and  he  hn?!  ;i 
right  to  seek  this  p;reat  and  important  object.  !>nt 
this  object,  great  and  important  as  it  was,  was  as  lii:;ht 
as  the  dust  on  the  balance,  in  compaiison  to  other  ob- 
jects, which  he  ought  to  seek  and  did  seek  ;  and  there- 
fore, though  he  regarded  his  own  good,  yet  he  was 
willing  to  give  it  up  for  the  sake  of  promoting  the 
greater  good  of  others.  Accordijigly,  he  chose  to  r.  - 
iinquish  the  treasures  of  Egypt,  for  the  sake  ofpronu., 
ting  the  temporal  good  of  liis  nation  ;  and  from  the 
same  disinterested  benevolence,  he  was  willing  ihat 
God  should  blot  his  naiue  out  of  the  book  of  lite,  if  (hat 
might  be  the  means  of  the  temporal  and  eternal  salva- 
tion of  three  millions  of  people.  Though  Paul  re- 
garded his  own  everlasting  good,  yet  he  solemnly  de- 
clares, "  I  could  wish  that  myself  were  accursed  from 
Christ,  for  my  brethren,  my  kin^nen  according  to  the 
flesh."  Tiiough  Aquilla  and  Priscilla  regarded  their 
own  lives  ;  yet  they  were  willing  to  lay  down  tfioir 
OvvQ  necks,  for  the  sake  of  preserving  the  life  of  Paul 
It  !.?  the  nature  and  tendency  of  disinterested  benevo- 
lence, to  dispose  those  who  possess  it  to  give  up  their 
own  good,  for  the  sake  of  promoting  the  greater  good 
of  others.  But  their  giving  up  their  own  good,  for 
the  sake  of  promoting  the  greater  good  of  others,  does 
not  imply,  that,  in  such  cases,  they  totally  disrei^ird 
tbeir  own  good.  It  only  implies,  that  they  place  a 
just  value  upon  tiieir  own  good,  in  comparison  with  (he 
good  of  others,  and  give  up  a  less  good  for  a  iiront*T. 
When  Moses  gave  up  tlie  treasures  of  Egypt,  f)r  the 
sake  of  promoting  the  deliverance  of  his  nation  from 
cruel  bondage,  it  did  not  imoly  that  he  totally  disre- 
garded the  treasures  of  Egypt.  When  he  was  willing 
that  God  should  blot  his  name  out  of  (he  book  of  life, 
for  the  sake  of  preserving  his  nation  from  temporal  and 
eternal  ruin  ;  it  did  not  imply  tliat  hr  disregarded  his 
own  eternal  happiness,  but  only  (hat  he  regan'c- 1  ''>oir 
eternal  good  more  than  his  own.     And   when  Atpnlla 


260  SERMON    XV. 

and    Priscilla     offered    to     lay     down     their    own 
lives,     for   the  sake  of  preserving    Paul's  it  did  not 
imply,  that  they  disregarded  their  own  lives,  but  only 
that  they  regarded  Paul's  life  more  than  their  own  lives. 
If  a    man,  who    has  a  hundred  guineas  in  his   purse, 
should  give  them  to  the  robber,  to  spare  his  life,  would 
that  imply  he  did  not  value  his  guineas  at  all  ?     No, 
it  would  only  imply,  that  he  loved  his  life,  more  than 
his  money.     Neither  Moses,  nor  any  other  good  man, 
ever  disregarded   his  own  good,  in  the  exercise  of  dis- 
interested benevolence  to   others,  but  only   regarded 
their  greater  good  more    than  his  own  inferior  good. 
Where  then  is  the  absurdity  in  the  doctrine  of  disin- 
terested benevolence,  which  is  so  often  complained  of? 
But  still  you  will    ask,    wherein  does  the  benevolent 
man  differ  so  essentially  from  the  selfish  man  ?      For 
the  selfish  man  will  give  up   his  hundred   guineas  to^ 
save  his  hfe,    or  any  greater  good  of  his  own,  for  a 
greater  good  in  reversion.     But  will  he  give  up  a  less 
good  of  his  own,  for  a  greater  good  of  others  ?     No, 
he  will  never  do  this  in  a  single  instance.     But  the  be- 
nevolent man  will  give  up  a  less  good  of  his  own,  for 
a  greater  good  of  others.   And  the  reason  is,    he  places 
his  happmess  in  the  happiness  of  others.       But  no  sel« 
fish  man  ever  placed  his  happiness  in  the  good  of  others, 
but  entirely  in  his  own  good.     He  loves  himself,  but 
not  the  glory  of  God.     He  loves  himself,  but  no  other 
being  in  the  universe  ;  and  were  it  necessary  and  could 
he  do  it,  he  \\ouldnot  only  disregard,  but  destroy  the 
g)od  of  the  whole  universe.     Does  not  such  a  man  es- 
sentially differ  from  Moses,  from  Paul,  from  Aquilla 
and  Priscilla,  from  the  martyrs  and  from  every  man, 
who  loves  his  neighbor  as  himself  ?      I    now   ask,    is 
there  not  a  difference  between  selfishness  and  disinter- 
ested benevolence  ?  Is  there  not  an  essential  difference 
between   selfishness   and  disinterested  benevolence  ? 
Is  there  not  a  plain  and  intelligible  difference  between 
selfishness  and  disinterested   benevolence  ?    Is  it  not 
important,  this  difference  should  be  known  ?  Can  any 
doctrine,  or  duty  of  the  gospel   be  clearly  understood, 
without    understanding   this  difference  ?      It  is  not 


SJEUMON    XV.  i>Gl 

strange,  therefore,  Ihyt  those,  uho  niisiindcrstaiul  and 
deny  this  doctrine,  should  misunderstand  and  deny 
the  doctrine  of  total  de]rav:ly,  the  doctiine  ufdivinc 
sovereignty,  the  doctrine  of  unconditional  subniis^on, 
the  doctrine  of  instantaneous  regeneration,  the  i!oc- 
trine  of  saints'  perseverance,  the  doctrine  of  I'teinal 
punishment  and  the  doctrine  of  self  denial  in  all  eases. 
To  say  this  doctrine  of  disinterested  benevolence  can- 
not be  understood,  or  need  not  be  understood,  is  vir- 
tually saying,  that  no  doctrine  of  the  gospel  can  be,  or 
need  be  understood. 

2.  If  Moses  had  respect,  in  the  exercise  of  disinter- 
ested benevolence,  to  a  future  and  eternal  reward,  then 
saints  may  and  do  regard  their  own  eternal  good  more 
than  sinners.  Sinners  desire  to  be  happy  not  only 
while  they  hve,  but  >vhen  they  die.  And  when  they 
are  really  awakened  to  see  their  hearts  and  their  rrla- 
tion  to  a  future  and  eternal  state,  they  cannot  help 
feeling  the  importcince  of  securing  eternal  happiness 
beyond  the  grave.  Their  self-love  rises  into  most  sen- 
sible and  vigorous  exercise  and  leads  to  seek  and  strive 
to  obtain  the  happiness  of  heaven.  But  they  have  no 
desire  to  obtain  the  kingdom  of  heaven,  only  for  the 
sake  of  escaping  the  kingdom  of  darkness.  Kut  they 
do  not  value  future  and  eternal  happiness,  so  much  as 
their  present  temporal  happiness,  which  ihey  refuse  to 
give  up,  for  the  sake  of  obtaining  heaven  and  escaping 
hell.  Indeed,  they  have  no  direct  desires  to  obtain 
heaven,  to  which  they  have  a  strong  and  unconqiKra- 
hle  aversion,  but  only  to  escape  endless  punisliincnt. 
They  do  not  value  themselves  so  much  as  not  io  bo 
willing  to  be  annihilate  d  in  order  to  escape  the  misery 
they  fear.  Lut  saints,  who  love  God  supremely  and 
the  good  of  the  universe,  have  a  just  (stimate  of  tht; 
value  of  their  souls,  which  render  them  eapnble  of  b(.th 
serving  and  enjoying  God  forever.  Their  own  holy 
happmess  apj  ears  unspeakably  gnat  and  they  would 
not  give  it  up  for  any  thing  but  the  glory  of  (Jod  and 
the  greater  good  of  the  universe.  The  primitive 
Christians  said,  ''  If  in  this  life  only  wc  have  hope  in 


262  SERMON    XV. 

Christ,  we  are  of  all  men  most  miserable,"  The  more 
saints  love  God  and  the  more  they  love  their  fellow- 
men,  the  more  they  value  their  precious  souls,  which 
are  capable  of  making  eternal  advances  in  holiness,  hap- 
piness and  usefulness.  Disinterested  love  to  them- 
selves makes  them  value  themselves  far  more  than  sel- 
fish love  could  make  them  value  themselves.  Indeed 
careless  and  secure  sinners  value  themselves  only  on 
account  of  tiieir  usefulnessto  themselves  ;  and  as  soon 
as  they  fmd  themselves  incapable  of  promoting  their 
own  happiness,  they  would  be  willing  not  only  to  die, 
but  cease  to  exist.  This  is  the  real  wish  of  every  un- 
holy creature,  who  loves  himself  supremely.  But 
every  real  Christian,  who  possesses  disinterested  love, 
is  willing  to  be  absent  from  the  body,  that  he  ma}^  be 
present  with  the  Lord,  where  he  may  be  not  only  hap- 
py, but  useful  forever.  Moses  continued  to  serve  God 
after  his  arrival  to  heaven  ;  and  so  will  ail  good  men 
be  useful  after  they  have  done  serving  God  and  their 
generation  in  this  world.  Good  men,  therefore,  view 
themselves  vastly  more  valuable,  than  sinners  view 
themselves.  They  do  not  appear  to  themselves  to  be 
good  for  any  thing  in  future.  And  they  will  be  as 
worthless  as  tares  and  chafi,  in  comparison  with  the 
wheat. 

3.  If  those,  who  act  from  disinterested  benevolence 
deserve  to  be  rewarded  ;  then  those,  who  act  from  self- 
ish and  mercenary  motives  deserve  to  be  punished. 
Moses,  who  acted  from  disinterested  motives,  had  the 
merit  of  congruity,  though  not  of  condignity.  There 
■was  a  j^ropriety  in  the  nature  of  things,  that  he  should 
receive  the  great  and  glorious  reward,  to  which  he  had 
respect.  Though  God  was  not  under  obligation,  in 
point  of  commutative  justice,  to  reward  him  for  his  sig- 
nal services  ;  yet  he  was  bound,  in  point  of  propriety, 
to  recompence  him  for  all  his  benevolent  and  self-deny- 
ing conduct.  And  there  is  the  same  propriety  in  God's 
rewarding  all  good  men,  for  all  their  virtuous  and  dis- 
interestetT conduct.  Accordingly  we  find  a  multitude 
of  promises  made  to  those,  who  love  and   serve    God 


SERMON    XV.  2()J 

from  pure  bonevolent  motives  ;  but  as  ninny  tlirc.'itcn- 
ings  orpunishmcnt  to  those,  who  act  IVoui  scUlsh  ami 
mercenary  motives.  God  looketli  on  the  heart  and 
not  on  the  outward  appearance.  He  approves  of  eve- 
ry thing  done  from  benevolent  motives  and  condemn'; 
every  thing  done  from  selfish  motives.  He  condemns 
and  approves,  of  the  same  actions,  when  done  from  dif- 
ferent motives.  He  approves  of  the  prayers  of  the  up- 
right ;  but  condemns  the  prayers  of  the  wicked.  Ho 
approves  of  the  righteous  for  coming  to  his  house  of 
v^orship;  but  condemns  the  wicked  for  treading  his 
courts.  He  approves  of  the  ahnsofthc  right(;ous  ; 
but  condemns  the  ahns  of  the  wieknd.  And  Christ 
himself  has  told  us,  that  when  he  shall  sit  in  judgment 
upon  all  mankind,  that  he  will  reward  the  riglitcous 
with  eternal  life,  for  feeding  the  hungry,  clothing  tlie 
naked  and  giving  drink  to  the  thirsty  ;  but  will  con- 
demn the  wicked  to  eternal  punisliment,  fordoing  pre- 
cisely the  same  things.  The  dispensation  of  such  re- 
wards and  punishments  will  be  perfectly  right  upon  the 
principle  of  disinterested  benevolence;  but  upon  no  other 
principle.  For  there  is  as  wide  a  difference  between 
selfishness  and  benevolence,  as  there  will  be  between 
the  state  of  the  righteous  and  wicked  to  all  eternity. — 
And  when  this  difference  between  the  motives  of  the 
righteous  and  wicked  shall  be  clearly  exhibited  at  the 
last  day,  the  sentence  of  eternal  life  and  eternal  death 
will  carry  full  conviction  to  all  intelligent  beina;s,  that 
the  Judge  of  all  the  earth  has  done  rigiit.  How  im- 
portant is  it  that  all  men  should  realize  the  infinite  dif- 
ference between  benevolence  and  selfishness,  upon 
which  their  eternal  interests  depend  !  How  dangen)U''. 
is  it  for  sinners  to  expect  to  be  rewarded  for  that,  for 
w^hich  they  shall  be  eternally  punished  ?  And  how- 
criminal  is  it  in  those,  who  undertake  to  shew  men  the 
way  of  salvation,  to  fiatter  them  in  the  way  of  destruc- 
tion ?  But  sinners  love  to  be  flattered  and  to  flatter 
themselves,  with  groundless  hopes,  which  must  load  to 
endless  punishment  and  despair. 


204  SERMON  xr. 

4^.  If  Mo3cs  acted  virtuously  and  acceptabl}^  to  God 
ill  the  view  of  future  and  eternal  re*vard  ;  tuen  it  is  no 
just  objection  aj^ainst  the  gospel,  that  it  proposes  future 
reward,  and  punishments  to  men,  to  induce  them  to 
shun  the  broad  road  to  destruciion  and  walk  in  the 
straight  and  narrow  way  to  eternal  life.  The  Earl  of 
Shaftsbury,  one  of  the  most  celebrated  Daists  in  Brit- 
ain, objects  against  the  divmity  of  the  gospel,  because 
it  promises  eternal  life  to  the  obedient  and  threatens 
eternal  death  to  the  disobedient.  It  cannot  be  denied 
that  the  gospel  does  promise  eternal  life  and  threaten 
eternal  death,  as  motives  to  induce  men  to  embrace  it^ 
Christ  sent  forth  his  ministers  to  preach  the  gospel  to 
all  the  world,  clothed  ivith  these  solemn  sanctions.— 
"  He  that  believetli  and  is  bvptiz^i  shall  be  saved  ; 
but  he  that  believeth  not  shall  be  damned."  These 
are  the  most  weighty  and  pow^erful  motives,  that  could 
be  proposed  to  mankind  in  their  present  guilty  and  per- 
ishing state,  to  accept  the  offers  of  the  gospel.  And 
they  are  as  well  adapted  to  excite  benevolence,  as  self- 
ish exercises  in  the  hearts  of  all  men.  Nor  can  any^ 
comply  with  these  motives,  only  in  the  exercise  of  true 
benevolence.  Moses  and  the  patriarchs  and  the  proph- 
ets and  the  primitive  Christians  complied  with  the 
terms  of  the  gospel,  from  pure,  disinterested  love  to 
God  and  man  and  themselves.  Christ  often  and  plainly 
declared,  that  no  man  could  follow  him  and  become  his 
disciple,  without  exercising  true  disinterested  love; 
when  the  amiable  young  man  in  the  gospel  desired  him 
to  point  out  the  w^y  to  eternal  life,  he  directed  him 
to  renounce  selfishness  and  exercise  and  express  disin- 
terested benevolence.  But  he  refused  to  do  it  and 
-went  away  sorrowful.  Holiness  and  happiness  are 
the  only  things,  which  are  good  in  their  own  nature  ; 
and  sin  and  misery  are  the  only  things,  which  are  evil 
in  their  own  nature.  If  men  act  at  all,  they  must 
act  in  the  view  of  these  motives.  But  they  can  act  as 
benevolently,  as  selfishly,  in  the  view  of  these  motives. 
Though  the  gospel,  therefore,  exhibits  these  motives 
tafore  the  mmds  of  men  ;  yet  it  does  not  require  them 


SERMON    XV.  2(i5 

to  act  selfishly  in  the  view  ot'tliem,  hut  absolutely  com- 
mands them  to  act  benevolently  in  the  view  of  Ihein. 
There  would  be  weight  in  Shafisbury's  ohjccLion,  it* 
the  gospel  required  men  to  act  sellishly  in  the  view  of 
future  rewards  and  punishments.  The  rewards  of 
the  gospel  arc  such,  that  none. but  tho^e,  who  possess 
disinterested  benevolence,  can  desire  them,  or  obtain 
them,  or  enjoy  them.  Those,  who  proposed  to  tbliow 
Christ  and  embrace  the  go;<pel  upon  selfish  nK)tiv('s, 
he  immediately  condemned  and  rejected.  It  is  only 
in  the  exercise  of  pure  disinterested  love,  that  any  can 
have  a  due  respect  to  the  recompense  of  reward  and 
finally  obtain  it. 

5.  If  Moses,  in  the  exercise  of  disinterested  love 
obtained  the  recompense  of  reward  to  which  he  had  n;s- 
pect  ;  then  all  real  saints  have  great  encouragen^ont  to 
persevere  in  their  religious  course.  They  arc  in  the 
way,  in  the  very  way  that  thousands  have  walked  and 
I'eceived  a  crown  of  glory  which  fadeth  not  away.  All 
the  promises  of  the  gospel  apply  to  them,  and  assure 
them  a  future  and  eternal  reward.  They  have  not 
greater  trials,  difficulties  and  obstacles  to  surmount, 
than  Moses  and  Joshua  and  Caleb  and  Abraham  and 
Isaac  and  Jacob  surmounted.  They  have  no  more 
reason  to  be  discouraged,  than  all  the  patriarchs  and 
prophets  and  apostles  had.  But  they  endured  to  the 
end  and  obtained  the  promised  reward,  to  which  th:*ir 
eyes  and  hearts  had  respect.  The  reason  was,  they 
lived  in  the  exercise  of  that  disinterested  love,  which 
many  waters  cannot  quench  and  which  the  floods  can- 
not drown.  Disinterested  love  will  have  the  same 
powerful  effect  now,  that  it  ever  has  had.  While 
Christians  keep  themselves  in  the  love  of  (Jod.  it  will 
dispose  them  cheerfully  to  give  up  what  Cod  calhthoin 
to  give  up  ;  to  endure  what  Cod  calls  them  to  endure  ; 
and  to  do  what  God  calls  them  to  do.  Cod  has  con- 
nected duty  and  happiness  together  in  the  gospel.-- ' 
And  Christians  cannot  promote  their  (v,vn  hapi/'ness 
more  effectually  and  infallibly,  than  by  seeking  the 
dory  of  God  and  the  interests  of  his  kingdom  :  for 
*     ^  34 


266  SERMON    XV. 

all  his  interests  arc  theirs  ;  and  they  shall  enjoy  them.- 
as  far  as  their  capacities  and  desires  will  permit. 

6.  If  Moses  and  other  good  men  were  governed  by 
disinterested  love,  in  seeking  and  obtaining  a  future  and 
eternal  reward;  then  none  have  any  reason  to  ex- 
pect to  obtain  a  crown  of  righteousness,  without  ex- 
ercising true  disinterested  love.  You  may  no^w  call 
the  distinction  between  selfishness  and  disinterested 
benevolence  a  m^re  metaphysical  and  trifling  distinc- 
tion. But  you  will  find  it  is  a  scriptural  distinction, 
which  will  determine  your  eternal  destiny.  And  un- 
less you  turn  from  selfishness  to  benevolence,  you  will 
be  rejected  at  the  last  day  and  be  separated  from  the 
benevolent,  denied  their  reward  a^d  doomed  to  suffer 
the  due  reward  of  your  selfish  and  sinful  conduct  to 
all  eternity. 

7.  This  subject  now  asks  all,  whether  they  are  walk' 
ing  in  the  straight  and  narrow  way  to  heaven.  Have 
you  that  respect  to  recompense,  that  Moses  had  ?  His 
life,  his  death,  and  his  present  state  arc  recorded.  He 
has  arrived  to  heaven  safe.  Look  at  his  character  and 
conduct  and  compare  your  own  v/ith  his.  If  you  find 
a  resemblance,  take  the  comfort  of  it.  But  if  not,  you 
have  reason  to  fear,  that  you  will  lose  the  promise  of 
rest  and  never  sit  down  with  the  blessed  in  the  king- 
dom of  glory. 


SERHION  XVI. 


THE  DSATK  OT  SIITWERS  NOT  PliBASIXIG  TO  GOD. 

E  z  E  K I E  L ,  X  V 1 1 1 ,  32. — For  I  h  a  vc  no  pleasu  re 
in  him  that  dieth,  saith  the  Lord  God. 

There  has  long  been  a  controversy  between  God 
^nd  sinners.  They  have  complained  of  him  for  his 
conduct  towards  tliera  ;  and  he  has  complained  of  1  hem 
for  their  conduct  towards  him.  In  this  chapter  he 
condescends  to  state  the  controversy  between  him  and 
them  and  to  show  them  plainly,  that  they  have  no  rea- 
son to  complain  of  him,  but  that  he  has  ^ood  reason  to 
complain  of  them.  He  demands,  "What  mean  ye, 
that  ye  use  this  proverb  concerning  the  land  of  Israel, 
saying,  the  fathers  have  eaten  sour  grapes  and  the 
children's  teeth  are  set  on  edge  ?  As  1  live,  saith  thti 
Lord  God,  ye  shall  not  have  occasion  any  more  to  use 
this  proverb  in  Israel.  Behold,  all  souls  are  mine,  as 
the  soul  of  the  father,  so  also  the  soul  of  the  son  is 
mine:  the  soul  that  sinneth,  it  shall  die."  After  this 
declaration,  he  goes  on  to  say,  that  he  always  has 
treated  and  always  would  treat  every  man  according  to 
his  real  character.  If  a  man  were  righteous,  he 
would  treat  him  as  righteous,  whether  his  father  were 
righteous,  or  not  ;  and  if  a  man  were  wicked,  he  would 
treat  him  as  wicked,  whether  his  father  wore  wicked, 
or  not.  So  that  "the  son  should  not  bear  tlie  iniqui- 
ty of  the  father,  neither  the  father  the  iniquity  of  the 
son:  the  righteousness  of  the  righteous  shall  be  upon 
him,  and  the  wickedness  of  the  wicked  shall  be  upon 
him."  But  this  would  not  b'ilence  the  complaints  of  the 
wicked.     They  would  yet  say,  -^Tho  way  of  the  Lord 


208  SERMON    XVI. 

is  not  equal."  God  therefore  appeals  from  their  rea- 
son to  their  conscience.  ''  O  house  of  Israel,  are  not 
my  ways  equal  ?  are  not  your  ways  unequal  ?"  He 
then  solemnly  assures  them,  that,  notwithstanding  their 
guilt  and  obstinacy,  he  had  rather  they  should  be  for- 
ever happy,  than  forever  miserable  '^  For  1  have  no 
pleasure  in  the  death  of  him  that  dieth,  saith  the  Lord 
God."     The  plain  import  of  these  words  is  this  : 

That  God  is  so  far  from  being  willing  that  any  of 
mankind  should  die,  that  he  sincerely  desires  that  all 
should  live.     1  shall, 

I.  Consider  what  is  hereto  be  understood  by  men's 
dying  ; 

II.  Show  that  God  is  unwilling  that  any  should 
die  ;    And, 

Hi.  Show  that  he  sincerely  desires  that  all  should 
live. 

I.  We  are  to  consider,  w^hat  is  to  be  understood, 
in  the  text  and  this  discourse,  by  men's  dying. 

The  scripture  mentions  three  kinds  of  death  ;  tem- 
poi'al  death,  spiritual  death  and  eternal  death.  Tem- 
poral death  is  the  dissolution  of  the  connection  be^ 
twecn  the  soul  and  body.  Spiritual  death  is  the  total 
corruption  or  depravity  of  the  heart  Eternal  death  is 
complete  and  endless  misery  in  a  future  state.  Tem- 
poral death  is  a  common  calamity,  w  hich  none  can  es- 
cape. It  is  appointed  to  all  men  once  to  die  ;  dust 
they  are  and  unto  dust  they  must  return.  By  one 
man  sin  entered  mto  the  world  and  death  by  sin,  so 
death  passed  on  all  men,  for  that  all  have  sinned.- — 
Spiritual  death  is  as  universal  as  tem.porak  By  na- 
ture, al)  men  are  dead  in  trespasses  and  sins  and  under 
the  entire  dominion  of  an  evil  heart.  But  eternal  death 
is  peculiar  to  the  finally  impenitent.  Though  all  men 
deserve  eternal  death,  yet  none  but  the  finally  impen- 
itent shall  suffer  eternal  misery.  These  reject  the 
counsel  of  God  against  themselves,  practically  judge 
themselves  unworthy  of  eternal  life  and  must  suffer 
the  second  death,  which  is  the  full  and  proper  wages  of 
^in.     As  soon  as  they  leave  this  world,  they  will  go 


SERMOX    XVI.  JO;) 

into  a  state  of  cverlastino-  scpumtion  and  alienation 
from  God,  where  he  will  [K)ur  out  Uie  vials  of  his  wrath 
upon  them,  without  mixture  and  without  end.  Neither 
temporal,  nor  spiritual  death  is  an  adequate  punish- 
ment for  sin,  hut  eternal  death,  or  ev(;rlastini^  misvry, 
is  a  just  and  proper  reward  lor  final  impenitence  and 
unbohef.  And  this  is  what  God  thieatens  when  he 
says,  "the  soul  that  sinneth  it  shall  die  ;"  and  when 
he  says,  ''he  that  helieveth  not  shall  be  damned."  I 
proceed  to  show% 

II.  That  God  is  really  unwillinej,  that  any  of  man- 
kind should  suffer  eternal  death.      This  ap:)."ars, 

1.  From  the  plain  and  positive  declarations  con- 
cerning the  final  state  of  im])enitent  sinners,  uhicharc 
every  where  to  be  found  in  his  word.  He  plainly  j-nd 
unequivocally  says  in  the  text,  ''  1  ha\e  no  pN'ji^ure 
in  the  death  of  him  that  dieth.  This  declaration  he 
confirms  with  the  solemnity  of  an  oath.  *'  As  1  live 
saith,  the  Lord  God,  I  have  no  i)leasure  in  ihc 
death  of  the  wicked."  God  doth  not  afilict  wiHinii:ly, 
nor  grieve  the  children  of  men.  Though  he  was  just- 
ly and  highly  displeased  with  his  sinful  pleojde,  yet  he 
assures  them,  that  he  was  extremely  reluctant  to  punish 
them  according  to  their  deserts.  "  How  shall  I  give 
thee  up,  Ephraim  ?  how  shall  1  deliver  thee,  Jsrael  ? 
how  shall  I  make  thee  as  Adniah  ?  how  shall  I  make 
thee  as  -Zeboini  ?  mine  heart  is  turned  within  me, 
my  repentings  are  kindled  together.  1  will  not  exe- 
cute the  fierceness  of  mine  anger  ;  I  will  not  return 
to  destroy  Ephraim  :  for  I  am  God  and  not  man." 
And  the  apostle  declares,  that  "  the  Lord  is  long-suf- 
fering, not  willing  that  any  should  perish,  but  that  all 
should  come  to  repentance."  These  strong  and  |)osi- 
tive  declarations  are  to  be  understood  in  their  most 
plain  and  literal  sense,  as  expressing  the  real  feelings 
of  God's  heart  in  respect  to  the  future  state  of  the  im- 
penitent He  means  to  tell  all  the  world,  that  he  takes 
no  pleasure  in  the  misery  of  his  most  guilty  and  ill-de- 
serving creatures  ;  and  that  he  feels  a  strong  reluct- 
.ance,  simply  considered,  to  inflict  that  punishment  up- 


210  SERMON    XVI, 

on  them,  which  they  justly  Reserve  and  which  his  su- 
prcme  regard  to  the  good  of  the  universe  requires  him 
to  inlhct.     And  this  is  further  confirmed, 

2.  By  the  pure,  disinterested  and  universal  benev- 
olence of  his  nature.  God  is  love.  His  love  is  uni- 
versal. It  extends  to  the  fowls  of  the  air,  the  beasts  of 
the  field  and  to  all  mankind,  whether  high  or  low, 
whether  good  or  evil.  Such  pure,  impartial  and  uni- 
versal benevolence  renders  it  morally  impossible,  that 
he  should  take  pleasure  in  the  pain  or  misery  of  any 
sensitive  nature.  While  he  feels  perfectly  benevolent 
towards  all  mankind,  it  is  utterly  impossible,  that  he 
should  desire  or  take  pleasure  in  the  pain,  or  punish- 
ment of  any  human  being,  simply  considered.  He  has 
a  far  more  clear  and  just  view  of  the  future  and  eternal 
punishment  of  the  wicked  than  they  have,  or  any  other 
created  being  has  ;  and  such  endless  misery  appears 
to  him  infinitely  more  disagreeable,  in  its  own  nature, 
than  it  does  to  those,  who  are  suffering  it.  The  spirits 
in  prison  have  but  a  faint  idea  of  a  boundless  eternity,  in 
comparison  w^ith  him,  who  inhabits  eternity.  God  views 
every  impenitent  sinner  as  exposed  to  eternal  torments; 
and  while  he  views  him  in  that  light,  he  takes  no  pleas- 
ure in  the  dreadful  prospect.  He  views  the  impen- 
itent,, while  preparing  for  destruction,  infinitely 
different  from  the  malignant  deceiver,  who  goes 
about  seeking  whom  he  may  destroy. 

Satan  takes  a  real  pleasure  in  destroying  sinners 
and  in  seeing  them  destroyed.  But  God,  the  Father 
of  mercies,  has  no  such  malignant  feelings  tow^ards  the 
most  rebellious  and  vile  of  the  human  race.  Their 
pain  or  misery,  simply  considered,  never  did,  and 
never  will  give  him  the  least  pleasure,  or  gratifica- 
tion. "The  perfect  benevolence  of  his  heart  demon- 
trates  the  sincerity  of  all  his  declarations  concerning 
his  unwillingness,  that  any  should  perish.  1  here  is 
not  a  child  in  his  family,  or  a  subject  in  his  kingdom, 
that  he  is  vy^illing  should  die  the  second  death  and  lie 
down  in  everlasting  sorrows  All  souls  are  his  and  all 
souls  are  precious  in  his  sight.  Pie  views  them  as  up- 


SERMON    XVI.  271 

speakably  more  important,  tlian  they  view  tiipmsolvcs 
and  looks  upon  tho  loss  of  ono  sini;;l(5  soul  as  far  moro 
dreadful,  than  the  sinner  looks  upon  it  ;  and  is  fnr  mora 
vrnwilling,  simply  considered,  to  destroy  him,  than  h(> 
is  to  be  destroyed.     This  leads  me  to  show, 

III.  That  God  is  not  only  unwilling  that  any  slioull 
be  lost,  but  sincerely  desires  that  all  should  be  savm!. 
Here  it  may  be  observed, 

1.  That  if  God  be  unwilling  that  any  should    die, 
then  he  must  desire  that  all  may  live,     lie  cannot  be 
altogether  indilTcrent  about  the  happiness  or  misery  of 
his  rational  and  immortal  creatures.   If  the  pure  bf^ncv- 
olence  of  his   nature   makes  him  unwilling,  that  any 
should   perish,  then  the  same  benevolence   must  make 
him  desire,  that  all  should    be  saved.     Cod  must  he 
as  desirous  that  sinners  should  be  saved,  as  he  is  unwil- 
ling that  they  should  be  lost.  Accordingly, lie  tells  us  so 
in  his  word.     He  expresses  both  his  unwillingness  that 
sinners  should  die  and  his  desire  that  thoy  should  live. 
**  1  have  no   pleasure   in  the  death  of  him  that  dicth, 
saith   the  I>ord   God.      Wherefore    turn   yourselves 
and  live  ye."     He  uses  the   same  mode  of  expression 
on  this  subject,  in  other  parallel  passages.  '^  As  I  live, 
saith    the   Lord  God,   I   have    no    pleasure    in    the 
death   of  the    wicked  ;     but   that    the    wicked   turn 
from  his  way  and  live.     Turn  ye,   turn  ye  from  your 
evil  ways  ;  for  why  will  ye  die,  O  house  of  Israel  ?'' 
And  when  he  declares,  that  he  is  not  willing  that  any 
should  perish,  he  immediately  subjoins,   *'  but  that  all 
should  come  to  repentance."    The  salvation  of  <  vrry 
sinner  is  desirable  in  its  own   nature;  and   Ihcrcfore 
God  sincerely  desires,  that  every  sinner  should  be  sav- 
ed.    And  his  desire  that  all  should  be  saved  is  impar 
tial ;  he  desires  the  eternal  good  of  every  individual  of 
mankind  according  to  his  real  worth  and    importance. 
Good  men  desire  the  future  good  of  all,  simply  consid- 
ered ;  but  yet  they  are  often  very  partial  in  their  cle- 
sires  ;  and  more  ardently  wish  that  they   and    thoin; 
maybe  saved,  than  that  others  of  much  greater  impor- 
tance in  the  scale  of  being  may  be   saved.     But  God 


212  SERMON    XVI. 

views  and  values  all  men  with  perfect  impartiality  ;  and 
sincerely  desires  the  good  of  all  in  time  and  eternity, 
accordmg  to  their  various  capacities  of  doing  and  en- 
joyin:^  good.  This  desire  of  the  everlasting  happiness 
of  ail  mankind  is  esseniial  to  his  nature,  and  he  must 
cease  to  be  God,  before  he  can  cease  to  desire,  that  all 
men  might  be  saved. 

2.  That  God  desires,  that  all  may  escape  misery  and 
enjoy  happiness  in  a  future  state,  clearly  appears  from 
his  providing  a  Savior  for  all.  He  sent  his  Son  to  seek 
and  save  theiu  that  are  lost.  He  gave  him  to  be  a 
ransom  for  all  and  to  be  a  propitiation  for  the  sins  of 
the  whole  world.  Me  caused  him  to  taste  death  for 
every  man.  He  so  loved  the  world,  that  ho  gave  his 
only  begotten  Son,  that  whosoever  believeth  in  him 
should  not  perish,  but  have  everlasting  life.  His  pro- 
viding such  a  glorious  and  divine  Savior  for  all  man- 
kind was  the  strjngest  expression  of  his  benevolence 
towards  them,  that  he  could  exhibit.  It  was  not  onh^ 
morally,  but  naturally  impossible  for  him  to  give  a 
higher  testimony  of  his  sincere  and  ardent  desire  to 
save  the  whole  fallen  and  guilty  race  of  Adam.  And 
so  it  was  viewed  by  the  heavenly  hosts,  who  appeared 
and  announce!  the  advent  of  Christ.  They  said  in 
their  song  of  praise  on  that  joyful  occasion,  *'  Glory  to 
God  in  th.=^  highest ;  peace  on  earth  and  good  will  to 
men."  God's  love  in  sending  his  Son  to  suffer  and 
die  for  the  sinsoftho  world  could  arise  from  no  other 
source,  than  his  sincere  and  ardent  desire  to  save  them 
from  eternal  death  and  raise  them  to  eternal  life.— - 
flence  says  the  apostle,  ''When  we  were  yet  vs^ithout 
strength,  m  due  time  Christ  died  for  the  ungodly.  For 
scarcely  for  a  righteous  man  will  one  die  ;  but  God 
commendeth  his  lov3  to  vardsus,  in  that  while  we  were 
yet  sinners,  Christ  died  for  us."  God  saw  no  moral 
excellence  in  mankind  to  excite  his  complacency 
towards  them.  It  vvas  therefore  entirely  owing  to  his 
mere  self-moving  goolne^s,  that  h^  sent  his  Son  tore- 
deem  them  from  sin  and  death  and  raise  them  to  life 
and  happiness. 


SERMON    XVI.  21^J 

^.     it  appears  from   the   invitations,   which    (;o{l 
makes  to  sinners  in  the  gospel,  that  he  de /ires  all  should 
be  saved.     These  invitations  are  universal  and  «xt(>nd 
to  all  sinners  of  every  age,   character   and  '-ondiiion, 
who  are  capable  of  understanding  tliem.       The  evan- 
gelical prophet  cries,   ''Ho,  every   one  that  thirstcth, 
come  ye  to  the  waters  ;  and   he  that  hath   no  money, 
come  ye,  buy  and  eat  ;  yea,  come  buy  wine  and  milk 
without  money  and  without  price."     Our  Savior  in- 
vited all,  w  ithout   exception,  to  come  to  him  for  life. 
*'Comc  unto  me,  all  ye  that  labour  and  are  heavy  la- 
den ;  and  I  will  give  you  rest."       And    in   the   i^nat 
and  last  day  of  the  feast,  "Jesus  stood  and  cried,  say- 
ing.  If  any  man  thirst,   let  him   come   unto    me   and 
drink."       Christ   commanded   his    apostles  and  thrir 
successors  in  the  ministry,  to  make  the  same  olfrrs  of 
salvation  to  all,  without  exception.     ''  Go  ye  unto  all 
the  world  and    preach   the  gospel  to  every   creature  : 
he,  that  believeth  and  is  baptized,  shall  be  saved  ;  but 
he  that  believeth  not,    shall  be  damned."       And   the 
gospel  closes  with  this  general  invitation  to  sinners. 
"The  spirit  and  the  bride    say    come  ;    let   him  tiuit 
heareth  say  come  ;  and  let  him  that  is  athirst  come  ; 
and  whosoever  will,  let  him  take  of  the  water  of  life 
freely."       These  universal  invitations    to  sinners    o 
come  and  partake  of  all  the  blessings,  which  TJod  has 
provided  for  them,  by  the  sufTeringv.  and  death  of  Chr-s", 
afford  a  strong  and  undeniable  evidence,  that  (Uh\  i  l-- 
ally  desires    the  salvation  of  every  individual  sinner. 
Neither  his  wisdom,  nor  goodness,  nor  veracity  would 
allow  him  to  make  such  universal  otfl-rs   of  salvation, 
unless  he  really  de  ired  that  all  should  accept    of  par- 
doning mercy.      If  he  did  not  desire,  simply  eonsidrr- 
ed,  that  any  should  be  saved,  but  only  such  as  eventu- 
ally will  be  saved  ;  it  seems  that  he  could  not,    with 
any  propriety,  or  sincerity,  make  the  offer  of  salvation 
to  all,  without  any  limitation,  or  exception. 

4.  It  further  appears,  that  (lod  sincerely  desire* 
the  salvation  of  all  men,  from  I. is  commandir.L^  a'l  to 
embrace  the  gospel  and  live.    lie   never   commund* 

3.5 


214t  SERMON    XVI. 

anythin:^  but  what  is  dgreeabl-;  to  him,  in  its  own  na- 
ture.     If  it  were  not  agreea'!)le  lo  him,  in  its   own  na- 
ture,  that  sinners  should  repeat,  believe  and  love  the 
goip^l,  he  would   not  co.n  nand  them  to  do  it.      He 
never  coninands  men  to  sin,  because  that  is  in  its  own 
nature  disagreeable  to  him  ;  and  he  never  commands 
them  to  die,  or  to  destroy  themselves,    because  that  ii 
in    its  own  nature  disagreeable  to    him.     But  he  does 
repeatedly  and  sole  n  ily  command  them  to  repent,  be- 
lieve and  live.     Hi  says,  ''  turn  yourselves    and    live 
ye.''     He  also    says,   ''Repent   and    turn  yourselves 
from  all  your  transgressions  ;  so  iniquity  shall  not  be 
your  ruin  "     Our  JLord  called  upon  all  to  whom   he 
preached  the  gospel,  to  repent  and  believe.      And  the 
apostle  says,  ''  God  now    conimandeth    all  men  every 
where  to  repent."     Yea,    God    not  only    commands, 
but  tenderly  and  solenmly  exhorts  sinners  universally 
to  turn  from  sin  and  escape  the  wrath  to  come.  ''Turn 
ye,  turn  ye,  for  why  will  you  die,  O  house  of  Israel  ?'' 
All  the  warnings,   admonitions   and   exhortations,  as 
well  as  commands,  which  God  has  given  to  sinners  in 
the  Bible,  are  so  many  proofs  of  his  sincere  and  ardent 
desires,  that  they  should  seek  and  secure  the  salvation 
of  thr^ir  souls.      They  flow   from  his   benevolent  heart 
and  manifest  how  2;reatly  he  feels  interested   in    their 
eternal  welfare.     Bi^sides, 

5.  The  patience  and  forbearance  of  God  towards 
sinners  is  a  very  clear  and  convincing  evidence,  that 
he  greatly  desires  they  should  be  saved  rather  than  de- 
stroyed. IfCwodtook  any  pleasure  in  the  death  of 
the  wicked,  he  would  not  delay  so  long  to  punish 
them.  Though  he  has  prepared  his  instruments  of 
death  and  could  with  mfinite  ease,  let  loose  his  hands 
up  )n  them  an  1  crush  them  in  a  moment ;  yet  he  endures 
thfsn  with  much  long  suffering,  not  willing  that  they 
should  perish  ;  but  come  to  repentance  and  be  saved. 
He  waits  to  be  gracious  not  only  upon  a  few  of  the 
least  guilty,  but  upon  the  most  guilty  and  obstinate 
sinners,  fie  waited  a  long  time  to  be  gracious  to 
Manasseh  and  Saul  of  Tarsus,  while  they  were  spread- 


SERMON    XVI.  215 

ing  misery  and  desliucaon  all  around  them  and  ex- 
erting all  their  taiise  zeal  in  opposing  his  cause  and 
kin^sdom.  Nor  is  this  all.  He  not  only  waits  uixin 
sinners  to  turn  and  live  ;  but  u^es  th^e  must  puwerlul 
anil  best  adapted  means  to  prevent  their  ruining  them- 
selves, which  shows  that  his  patience  Hows  from  a  ten- 
der and  benevolent  regard  for  t  eir  fmal  salvdtion. 
He  treats  them  just  as  he  would  treat  them,  if  he  were 
sincerely  and  deeply  concerned  for  their  future  and 
eternal  happiness.  His  whole  conduct  towards  them 
is  a  lively  and  strdving  manifestation  of  his  unwilling- 
ness that  they  should  be  lost,  and  of  his  ardent  desire 
that  they  should  be  saved.  There  appears  no  truth  in 
the  Bible  more  clearly  revealed,  nor  more  strongly 
confirmed,  than  God's  benevolent  and  sincen^  desire, 
that  all  men  should  come  to  the  knowledge  of  the  truth, 
escape  the  wrath  which  is  to  come  and  lay  hold  of  eter- 
nal life.  He  has  provided  salvation  for  th('m.  He  lias 
freely  and  universally  offered  salvation  to  them  and 
commanded  them  to  accept  it.  What  more  could  he 
have  done,  that  he  has  not  done,  by  way  of  means,  to 
make  them  believe  and  feel,  that  he  sincerely  desires 
their  salvation  ? 

IMPROVEMENT. 

1.  If  God  be  so  far  from  being  wilbng  that  any  of 
mankind  should  be  lost,  that  he    sincerely  desir«'s  that 
all  should  be  saved  ;  then   he   always   did   and  alwayy 
will  feel  as  much  benev(dence  towards   those   who   arc 
lost,  as  towards  those  who  are  saved.     There  can    be 
no  doubt  whether  God   did  not   feel  a^  much    benevo- 
lence towards  Lucifer  before  he    rebelled,  as  towards 
Gabriel.        We  have  reason  to  suppose,  thnt  he   was 
every   way    equal  to  Gabriel.      His   intellectual  pow- 
ers  were  equal.    His  capacity  for  kno\v  ledge,  holiness, 
happiness  and  usefulness  wore  equal.    He  was  as  great, 
as  good  and   valuable  a  being  as   Gabriel  ;  and    God 
felt  as  much  benevolence    and    complacency   towards 
him,  as  towards  Gabri-1,  before  ho  become  an    enomy 
and  rebel.     Though  then  indeed  lie  was  no  longer  an 


£70  SERMON    XVI 

object  of  the  divine  complacence,  yet  he  still  remained 
an  (  bject  of  divine  benevolence.  God  saw  all  the  good 
he  had  lost  &  all  the  misery  he  would  endure  through 
interminable  ages  in  uhich  he  never  did  and  never  will 
take  any  pleasure.  He  had  no  pleasure  in  his  death 
befv>re  he  died,  nor  since  he  died  ;  and  therefore  feels 
as  truly  benevolent  towards  him  as  ever  he  did.  And 
as  God  feels  as  benevolent  towards  the  disobedient,  as 
towards  the  obedient  angels  ;  so  he  feels  as  benevo- 
lent towards  those  that  will  be  finally  lost,  as  towards 
those  that  will  be  finally  saved.  He  will  feel  as  much 
benevolence  towards  the  finally  miserable  in  another 
world,  as  he  felt  in  this.  We  have  seen  that  he  feels 
benevolent  towards  the  vilest  sinners  in  this  world  ; 
and  they  will  be  as  proper  objects  of  his  benevolence 
after  they  leave  this  world  as  they  were  before.  And 
no  reason  can  be  seen,  why  he  should  not  feel  the  same 
benevolence  towards  them  while  he  is  punishing  them, 
as  while  he  W3S  fitting  them  for  punishment.  The 
righteous  and  benevolent  judge  feels  as  benevolent  to- 
wards the  criminal  whom  he  condemns,  after  he  has  con- 
demned him,  as  he  did  before.  And  shall  not  the  right- 
eous and  benevolent  Judge  of  all  the  earth  feel  as  be- 
nevolent towards  those  whom  he  has  consigned  to  end- 
less misery,  after  his  condemnation  oflhem,  as  before  ? 
And  an  irresistible  conviction  of  his  benevolence  to- 
wards them  will  give  a  peculiar  weight  and  emphasis 
to  their  final  condemnation. 

2.  If  God  is  so  far  from  being  willing,  that  any  of 
mankind  should  be  lost,  that  he  sincerely  desires  that 
all  shoulfl  he  saved  ;  then  it  is  easy  to  see  how^  his 
love  of  benevolence  towards  them  should  be  entirely 
consistent  with  his  hatred  of  them.  This  appears  to 
many  a  great  paradox.  They  cannot  reconcile  his 
declarations  of  love  to  them,  with  his  declarations  of 
displeasure  towards  them.  But  it  is  plain,  that  a  be- 
ing of  perfect  benevolence  must  desire  the  good  of  sin- 
ners more  than  any  other  being  :  and  for  the  same  rea- 
son, he  must  haif  licir  sinful  and  odious  characters 
rnore  than  any  other   being.     Though  Satan  has  no 


SERMON    XVI.  577 

benevolence  to  sinners,  yet  lie  docs  not  hate  tliem 
so  much  as  (Jod  does.  The  more  Ciod  desires  the 
good  of  sinners,  the  more  he  hates  ihcir  totally  cor- 
rupt hearts  and  sidfish  conduct.  He  knows  that  (hoy 
are  enemies  to  him  and  to  all  righteousness  ;  that  their 
hearts  are  as  malignant  as  serpents  ;  that  the  poison 
of  asps  is  under  their  lips  ;  that  for  the  sake  of  indulg- 
ing their  present  selfish  feelino;s,  they  would  sacrifice 
their  own  eternal  good  and  the  eternrd  good  of  their 
fellow-men;  and.  if  possible,  dethrone  thrir  Creator ; 
Such  is  their  perfectly  sinful  and  hateful  character. — 
But  God  is  of  purer  eyes  than  to  behold  a  ehaiacter  so 
deformed  and  depraved.  The  more  holy  he  is,  the 
more  he  must  hate  sin.  The  more  benevolent  he  is, 
the  more  he  must  hate  selfishness.  The  more  he  loves 
the  happiness  of  sinners,  the  more  he  must  hate  them 
for  destroying  it.  The  more  he  loves  the  good  of  their 
fellow-men,  the  more  he  must  hate  them  for  opposing 
it.  And  the  more  he  loves  his  ow^n  great  and  ainiuMe 
character,  the  more  he  must  hate  his  malignant  and 
mortal  enemies.  The  same  benevolence  in  God, 
which  disposes  him  to  desire  their  everlasting  good, 
disposes  him  to  hate  them  with  perfect  hatred.  So  that 
his  hatred  of  then)  is  not  only  consistent  with  his 
benevolence  towards  them,  but  necessarily  Hows 
from  it. 

3.  If  God's  benevolence  to  sinners  is  consistent 
with  his  hating  them  ;  then  it  is  consistent  with  his  pun- 
ishing them  forever.  As  his  benevolence  (ii<{)oscs 
him  to  hate  sinners,  so  it  must  dispose  him  (o  punish 
them.  If  he  can  hate  them  while  he  exercises  benev- 
olence towards  them,  then  he  can  punish  them  while 
he  exercises  benevolence  towards  them.  An('  if  his  be- 
nevolence dispose  him  to  imte  them  for  their  sinful  and  od- 
ious characters  in  this  world,  it  must  equiilly  dispose 
him  to  hate  them  for  the  same  sinful, odious  rharacters  in 
the  world  to  come  ;  and  so  long  f  his  benevolence  dispos- 
es him  to  hate  them,itcannot  fail  to  dispose  him  to  punish 
them;  for  punishment  is  the  proper  expression  of  haired. 
The  benevolence  of  a  parent  disposes  him  to  hate  the 


278  SERMON    XVI. 

disobedience  and  obstinacy  of  his  child  and  to  punish 
biio  tor  it.  So  the  benevolence  of  the  Deity  dispoaes 
liim  to  hate  the  disobedience  and  obstinacy  of  sinners 
and  to  punish  them  for  it  As  the  benevolence  of  the 
Deity  disposes  him  to  hate  impenitent  sinners  forever, 
so  it  disposes  iiim  to  punish  them  forever,  to  express 
hi-  hatred  of  them.  Pure  benevolence  not  only  may, 
but  must  dispose  God  to  feel  and  conduct  in  this  man- 
ner towards  impenitent  sinners.  Though  the  finally 
impenitent  will  be  the  objects  of  his  benevolence  forev- 
er, yet  they  will  always  be  the  objects  of  his  displacen- 
cy,  disapprobation  and  abhorrence  ;  and  therefore  he 
must  be  disposed  to  express  his  displacency,  disappro- 
bation and  abhorrence,  of  them,  punish mg  them  for- 
ever according  to  their  desert.  And  this  he  expressly 
threatens  to  do.  ''  if  I  whet  my  glittering  sword  and 
mine  hand  take  hold  on  judgment,  1  will  render  ven- 
geance to  mine  enemies  and  reward  them  that  hate 
rne." 

4.  If  God  is  so  far  from  being  willing  that  any  of 
mankind  should  be  lost,  that  he  sincerely  desires  that 
all  should  be  saved  ;  then  he  will  do  as  much  to  save 
all  as  he  can  do,  consistently  with  his  benevolence, 
ilis  benevolence  is  entirely  disinterested  and  disposes 
him  to  seek  the  highest  good  of  the  universe  supreme- 
ly and  forbids  him  to  do  any  thing  for  any  particular 
person  or  object,  which  is  inconsistent  with  his  pro- 
moting his  supreme  and  ultimate  object  But  his 
pure  benevolence  towards  every  one  of  mankind  cii,:- 
poses  him  to  do  as  much  to  save  every  one  of  them  as 
it  is  morally  possible  for  him  to  do,  without  neglecting 
or  obstructing  his  supreme  and  ultimate  design,  -ie 
isaw  it  to  be  consistent  with  his  universal  benevolence 
to  provide  a  Savior  for  all  men.  H('  sees  it  to  be  con- 
sistent to  otTer  salvation  to  ail.  lie  sees  it  to  be  con- 
sistent to  wait  upon  sinners  to  embrace  the  gospel. 
He  sees  it  to  be  consistent  to  use  a  vast  variety  of 
means  and  motives  to  persuade  sinners  to  comply  with 
the  oiTei's  of  mercy.  These  things  he  has  always  been 
disposed  to  do,  to  save  all  A^ora  future  and  eternal  mi^- 


SERMON    XVI.  27f) 

ery.  He  did  these  liun^^^s  fjr  Pluraoli,  for  t'ac  Israel- 
ites, WHO  perished  in  the  wilderness,  for  Judas  and  for 
thousands,  who  probably  have  been  lost  An  1  he  wdl 
do  all  \\^i  can  do  consisLeiitly  to  save  sinners,  who  are 
now  in  their  probationary  state.  An  J  this  is  all  that 
any  of  them  can  reasonably  desire  hiin  to  do  for  thorn. 
If  he  should  do  less  for  one  than  f')r  another,  it  will 
not  be  owinj^  to  his  want  of  benevolence,  but  to  the  na- 
ture of  hiS  benevolence,  which  regards  the  j^ood  of  the 
whole,  m  )re  than  the  good  of  a  part.  God  pvjrfeclly 
knows  whom  the  good  of  the  universe  requires  to  bo 
saved  ;  and  for  them  he  will  do  all  it  is  necessary  for 
hnnto  do,  in  order  to  raise  them  fron  sjjiritual  d(M*:li  to 
spiritual  life  and  bring  them  home  to  the  Icingdoia  of 
glory.  And  with  respect  totho^e,  svhose  future  and 
eternal  happiness,  the  good  of  the  universe  does  not 
require,  but  forbids,  they  themselves  will  be  fully  con- 
vinced, that  God  did  as  much  for  them  as  he  could  con- 
sistently do  ;  and  that  their  own  negligence  and  obsti- 
nacy were  the  only  faulty  causes  of  their  own  ruin. 
They  will  have  to  blame  themselves,  that  when  God 
put  a  price  into  their  hands  to  get  wisdom  and  obtain 
life,  they  had  no  heart  to  do  it,  but  chose  death  rather 
than  life.  Sinners  are  extremely  apt  to  complain,  that 
God  does  not  do  enough  for  them  and  requires  them  to 
do  too  much  for  themselves.  But  there  is  no  ju^t 
ground  for  this  complaint  ;  for  it  arises  entirely  from 
the  selfishness  of  their  hearts.  If  they  were  not  selfish, 
they  would  see  that  God  does  as  much  for  them  as  be- 
nevolence requires  him  to  do.  If  they  were  not  sel- 
fish they  would  see  that  he  requires  nothing  of  ihcni, 
but  what  they  would  be  willing  to  do,  if  they  \rcre  be- 
nevolent. And  if  they  were  not  selfish,  they  would 
see,  that  he  treats  them  in  all  rcspecls,  just  as  he  oui^ht 
to  treat  thetn  and  just  as  they  would  desire  to  be  treat- 
ed, if  they  were  benevolent.  If  they  would  only  exer- 
cise that  benevolence,  which  God  has  always  exercised 
towards  them,  they  would  i\rA  all  their  objections 
against  his  character  and  conduct  cease  and  feel  bound 
to  praise  him  for  every  thing,  of  which  tliey  now  com- 


280  SERMOxX    XVI, 

plain.  Thsy  would  freely  acknowledge  that  all  hi* 
ways  are  equal,  but  their  own  have  bee;i  very  unequal. 
5.  If  God  acts  froiu  i(>3sa:ne  benevolent  motives  in 
loving  and  in  punishing  finally  impenitent  sinners  ; 
then  saints  will  forever  love  and  praise  him  for  all  his 
conduct  towards  those  guilty  and  miserable  objects. 
Tiiey  will  love  and  praise  hiii  for  mercifully  providing 
a  Savior  for  them,  who  suifered  and  died  to  atone  for 
their  sins  and  to  open  a  way  fur  their  pardon  and  sal- 
vation. They  will  love  and  praise  hun  for  freely  of- 
fering salvation  to  them  upon  the  most  gracious  and 
condescending  terms.  They  will  love  and  praise  him 
for  giving  them  a  day  of  grace  and  space  of  repentance 
and  using  so  many  means  for  so  many  days  and  months 
and  years  to  bring  them  to  repeni  ance  ;  and  all  the 
while  giving  them  a  rich  and  ample  supply  of  all  tem- 
poral blessings.  They  will  love  and  praise  him  for  all 
his  acts  of  kindness  and  benevolence  towards  the  evil 
and  unthankful  m  this  world,  during  their  whole  pro- 
bationary state.  Nor  will  they  be  less  disposed  to 
love  and  praise  him,  for  giving  them  a  just  recompense 
of  reward  for  all  tiieir  ingratitude,  enmity  and  oppo- 
sition to  him  and  to  all  the  holiness  and  happiness  of 
the  universe.  They  will  see  that  his  mercy  towards 
them  in  time  and  his  justice  towards  them  in  eternity 
are  equally  expressions  of  his  pure,  disinterested  and 
universal  benevolence.  Being  holy  as  God  is  holy  and 
benevolent  as  God  is  benevolent,  they  will  feel  as  God 
feels  towards  those  guilty  and  miserable  objects  ;  and 
love  and  praise  him  for  treating  them  as  he  had  treated 
them  in  time  and  does  treat  them  in  eternity.  And  they 
will  say  ''Amen,  alleluia,"  while  they  see  the  smoke 
of  their  torments  ascending  forever  and  ever.  They 
will  see,  that  the  whole  of  God's  conduct  towards  them 
taken  together,  both  in  time  and  eternity,  has  flowed 
from  his  perfect  benevolence,  for  which  they  ought  to 
love  and  praise  him  forever  M)^es  will  feel  that  he 
ought  to  love  and  praise  him  for  his  whole  conduct 
towards  Pharaoh  ;  and  the  eleven  apostles  will  feel 
that  they  ought  to  love  and  praise  him  for  his  whole 


SERMON    XVI.  281 

conduct  towards  Judas  ;  and  all  the  lieavonly  lio^;ts 
will  feel,  tiiat  Ihoy  ougiit  to  love  and  praise  him  for  all 
his  cjnJuct  towards  llie  spirits  in  prison  ;  which  has 
displayed  the  beauties  of  his  benevolence  before  the 
eyes  of  the  whole  intelligent  creation. 

().    It  appears  from  what  has  been  said  about  (ioil's 
^villingness  and  desire,  that  sinners    nii;^ht   be  sav^  d, 
that  they  are  extremely  unwillin;;^  to  be  saved.     Tli  y 
generally   think   and    say,    that  they   are   uillini^  lO 
be    saved    and    more    willing    to    be     saved    than 
God  is    willing   to    save    them.        But    what    says 
their  conduct  ?    does    it    not  prove  their  insincerity? 
If  they  sincerely  desired  to  be  saved,   would   they  not 
accept  of  salvation,  when  God  has  provided   salvation 
for  them,  offered  salvation    to  them,    urged  them  to 
accept  of  it,  by  the  most  endearing  and  powerful  mo- 
tives and  removed  every  obstacle  out  of  their  way  of 
obtaining  eternal  life,  but  merely  their  unwillingness  to 
enjoy  it  ?     Nothmg  but  their  unwillingness  to  he  sav- 
ed has  hitherto  prevented  their  accepting  of  salvation, 
or   even  can  prevent  their    accepting  it,  this  side  of 
eternity.     They  are  not  merely  unwilling  to  be  saved, 
but    extremely  unwilling  to   be  saved.     They  are  so 
unwillmg,  that  no  temporal  good,  that  God  can   be- 
stow upon  them,  can  make  them  willing,  that  no  eter- 
nal good,  he  can  offer  to  them,  can  »nake  the:n  willing, 
and  that  no  eternal  evil,  he  can  threaten  to  them,  can 
make  them  willing.       They  had  rather  die  than  live  ; 
ihey  choose  eternal   death   rather  than    eternal    hfe. 
God   has  been   so  willing   to  save  them   and  done  so 
much  for  them,  to  demonstrate  his  sincere  and  ani.  nt 
desire  to  save   them,  that  he  basset  their   unwilling- 
ness to  be  saved,  in  the  most  visible  and  striking  ligl't. 
He  has  a  right  to  ask  them  and  to  ask  the  whole  inii- 
verse,  what  more  could  I  have  done  to  save  my  incor- 
rigible enemies,  that  I  have  not  done  ?     What    more 
could  he  have  done  for  Pharaoh  ?    Wliat  tnore  con  id 
he  have  done  for   those,  whom   he  miraculously    led 
through  the  Red  Sea  and  fed  and  clothed  and  pre.rrv- 
ed  in  the  dreary  wilderness,  where  they  fell  ?     ^^  hat 

36 


262 


SERMON    XVI, 


more  could  he  have  done  for  Judas,  whom  he  allowed 
to  live  with  Christ  and  his  apostles  ?  What  more  can 
he  do  for  sinners  at  this  day,  than  to  preserve  their 
lives,  pour  continual  instructions  into  their  minds, 
wait  to  be  gracious  to  them  and  fill  their  hearts  and 
their  houses  with  the  bounties  of  providence  ?  Let 
the  conduct  of  sinners  speak.  Let  the  conduct  of 
God  speak  ;  and  the  voice  of  conduct  will  finally  be 
hear!.  The  conduct  of  God  will  confirm  the  sincer- 
ity of  his  solemn  declaration,  ''As  I  live,  saith  the 
Lord  God,  I  have  no  pleasure  in  the  death  of  the 
wicked."  But  the  conduct  of  impenitent  and  incor- 
rigible sinners  Vvdll  proclaim  the  insincerity  of  their 
pretentions  to  be  more  willing  to  be  saved,  than  God 
was  willing  to  save  them.  Hence, 
''  7.  We  learn  the  astonishing  grace  of  God  in  mak- 
ing any  sinners  willing  to  be  saved.  The  grace  of 
God,  indeed,  appears  in  every  step  he  takes  in  actu- 
ally saving  sinners  ;  but  it  appears  more  visible  and 
illustrious  in  some  steps  than  in  others.  His  grace  ap- 
pears in  giving  his  son  to  die  for  sinners.  His  grace 
appears  in  bis  free  and  universal  otTers  of  salvation  ta 
sinners.  His  grace  appears,  in  the  peculiar  and  pow- 
erful means,  which  he  uses  to  bring  sinners  to  repent- 
ance. But  he  gives  a  brighter  and  more  glorious  dis- 
play of  his  soverign  grace,  in  changing  the  hearts  of 
sinners,  after  they  have  abused  all  previous  acts  of  his 
grace,  in  providing  salvation  for  them,  in  offering  sal- 
vation to  them,  in  calhng  upon  them  by  his  word  and 
providence  to  accept  of  salvation.  It  is  conquering 
grace,  which  overcomes  not  only  their  un worthiness, 
but  their  unwillingness  and  obstinacy,  at  the  very  time 
they  were  resolved  to  destroy  themselves.  Renewing 
grace  is,  in  the  strictest  sense,  special,  irresistible  grace. 
It  demonstrates,  that  God  is  infinitely  more  willing  to 
save  sinners,  than  they  are  to  be  saved.  It  is  subduing 
their  unwillingness  and  making  them  willing  in  the 
day  of  his  power  to  be  saved.  It  is  softening  the  heart 
of  one,  while  he  is  haniening  the  heart  of  another.  It 
is  forming  one  a  vessel  of  honor,  while  he  is  forming* 


SKRMON    XVI.  283 

another  a  vessel  of  di.shonor.  It  is  displaying  the 
riches  of  his  grace  upon  one,  while  he  is  fiiting  jinothcr 
for  destruction.  God's  making  the  unwilling  to  he 
"Nvilling  to  he  saved  is  the  most  special,  sovereign,  dis- 
criminating act  of  grace  that  he  ever  displays  in  tlie  sal- 
vation of  sinners.  And  it  ought  to  fill  the  suhjccts  of  it, 
with  the  siiicerest  and  warmest  gratitude  to  the  God 
of  all  grace. 

The  subject  now  calls  upon  everyone  to  inquire, 
whether  he  has  been  made  to  experience  the  renewing 
grace  of  God.  He  has,  you  know,  graciously  provid- 
ed a  Savior  for  you,  tendered  salvation  to  you  and 
given  you  a  day  of  grace  and  space  of  repentance  ; 
and,  perhaps,  made  you  to  see  your  danger  and  guilt. 
But  has  he  made  you  wiUing  to  be  saved  ? 


SERMON  XVIL 


SAXHTTS  PESXRi:    GOD    TO    PUNISH    SIIT27ERS. 

Psalm,  xxviii,  ^—Giv?  them  according  to 
thdr  deeds  and  according  to  the  wickedness  of 
tknr  endeavours  :  give  them  after  the  work  of  their 
hands,  render  to  them  their  desert. 

These  are  the  words  of  the  man  after  God's  own 
heart,  who  possessed  pure  benevolence  and  who  ex- 
pressed the  genuine  feelings  of  his  heart,  in  his  address 
to  the  throne  of  divine  grace.  It  appears  from  the 
preceding  petitions,  that  he  presented  this  with  peculiar 
solemnity  and  tenderness.  "Unto  thee  will  1  cry,  O 
L.^rd  my  rock  ;  be  not  silent  to  me,  lest  if  thou  be 
silent  to  me,  I  become  like  them  that  go  down  into  the 
pit.  Hear  the  voice  of  my  supplications  when  I  cry 
unto  thee,  when  I  lift  up  my  hands  towards  thy  holy 
oracle.  Draw  me  not  away  with  the  wicked  and  with 
the  workers  of  iniquity."  And  to  manifest  the  sin- 
cerity of  his  request,  he  continues  to  cry,  "Give  them 
according  lo  their  deeds  and  accordmg  to  the  wicked- 
ne^is  of  their  endeavours  :  give  them  after  the  work  of 
their  hands  ;  render  to  them  their  desert."  Me  had 
pr:iyed,  that  God  v/ould  not  draw  him  away  with  the 
wicked,  nor  cast  his  future  and  final  lot  among  them. 
F)r  they  appeared  so  od'ous  in  his  sight  and  so  de- 
serving of  the  marks  of  the  divine  displeasure,  that  he 
could  not  only  approve  of  their  being  punished,  but 
could  sincerely  desire  God  would  punish  them  for  his 
own  glory  and  the  good  of  all  holy  beings.  His  ppfit- 
ion  is  an  expression  of  that  love  to  holiness  and  hatred 


SERMON    XVII.  285 

©f  sin,  which  rei<^ns  in  every  pious,  benevolent  licart. 
Hence  \^e  may  justly  draw    this  jzeiieral  C(.richisinn. 
C-ood  men  do  desire  God  to  punish  finally  impeni- 
tent sinners  according  to  their  d<  serts.      1  shall, 

I.  Show  why  impenitent  sinners  deserve  to  he  pun- 
ished ; 

II.  Show  tliat  some  impenitent  sinners  m.ore  de- 
serve to  be  punished  than  others  ; 

HI.  Show  what  is  implied  in  God's  punishing 
them  according  to  their  deserts  ;  And, 

IV.  Show  why  good  men  desire  God  to  punish 
them  according  to  their  dcsfrts. 

1  Let  us  consider  why  impenitent  sinners  deserve 
to  be  punished. 

It  seems  to  be  suppo^^ed  in  the  text,  that  there  arc 
three  things,  for  whicli  tluy  deserve  to  be  punished, 
their  deeds,  their  works  and  iheir  endeavours,  j.ut 
every  one  knows,  there  is  no  criminality  or  ill  desert 
in  mere  external  actions.  Deeds  and  works  are  exter- 
nal actions,  and  simply  considered,  have  no  ciiminal- 
ity.  The  ill  desert  of  sinners,  therefore,  consists  in 
something  ditferent  from  their  works,  or  deeds,  or  ex- 
ternal actions  ;  and  the  text  suggests  the  only  ground 
of  their  ill  desert.  ''Give  thrm  according  to  their  deeds 
&  according  to  the  wickedness  of  their  endeavours." 
Their  wickedness  lies  in  tl)eir  endeavoui  s,  or  their  in- 
tentions to  do  evil.  All  sin  consists  in  selfii^hness  ; 
and  all  selfishness  lies  in  the  heart.  The  heart  is  the 
seat  of  sin  ;  and  a  sinful  heart  consists  in  sinful  de- 
sires, intentions,  or  atfecVions.  When  men  desire  or 
intend,  or  endeavor  to  do  evil,  they  are  really  guilty 
and  deserve  to  be  punished.  It  is  the  dictate  of  com- 
mon sense,  that  no  man  deserves  to  be  j)unishetl  for 
his  conduct,  when  he  had  no  evil  design  in  it,  and  it 
is  equally  the  dictate  of  con  mon  sense,  that  every  n»an 
deserves  to  be  punished,  when  he  has  intended,  or  en- 
deavoured to  do  evil  It  is  the  character  of  all  sin- 
ners, that  every  insagination  of  the  thoughts  of  th«  ir 
heart  is  evil,  only  (vil  eortini^a'lv.  All  their  fiee, 
voluntary  exercises  are  entire!}    icllish  and  criminal, 


288  SERMON    XVII. 

for  which  they  deserve  to  be  punished.  Sin  and  guilt 
are  naturally  and  inseparably  connected.  Of  this  all 
sinners  are  conscious.  They  know  that  when  they 
commit  sin,  they  are  guilty  and  deserve  to  be  punished. 
Joseph's  brethren  acknowledged  that  they  w^ere  verily 
guilty  and  deserved  to  be  punished  for  selling  him  into 
Egypt  ;  and  Judas  condemned  and  punished  himself, 
for  betraying  his  Lord  and  Master.  The  hearts  of 
impenitent  sinners  are  fully  set  in  them  to  do  evil,  for 
which  they  are  conscious  tkat  they  deserve  to  be  pun- 
ished, whether  they  are  punished,  or  not  punished. 
They  know  the  reason  why  God  threatens  to  punish 
them  both  in  this  life  and  the  life  to  come.  They 
know  it  is  because  they  are  continually  committing 
sin,  which  is  the  abominable  thing  that  God  hates  and 
that  he  ought  to  punish  them  for.  They  know  that 
sin  creates  guilt  and  guilt  creates  desert  of  punish- 
ment.    This  leads  us  to  consider, 

II.  That  some  sinners  more  deserve  to  be  punished, 
than  others.  So  David  thought  when  he  said  to  God, 
*'  give  them  according  to  the  wickedness  of  their  en- 
deavors, render  to  them  their  desert."  These  phrases 
convey  the  idea,  that  some  sinners  may  be  more  ill  de- 
serving than  others.  This  must  be  true,  if  ill-desert 
is  founded  in  the  ill  intention,  or  design  of  sinners. 
it  is  evident  that  one  sinner  may  have  a  more  selfish 
&/  malevolent  design,  than  another  ;  and  of  course  may 
be  more  deserving  of  punishment.  Though  all  sin- 
ners act  from  selfish  and  sinister  motives,  yet  they  may 
act  from  different  motives  and  contract  different  de- 
grees of  guilt.  One  may  design  to  take  away  a  man's 
property  ;  another  m.ay  design  to  take  away  a  man's 
life  and  another  may  design  to  destroy  a  nation.— 
These  are  all  bad  designs  ;  but  the  second  is  worse 
than  the  first  and  the  third  is  worse  than  the  second. 
Cain  v/as  morej^criminal  than  Achan,  and  Pharaoh  was 
more  criminal  than  Cain.  It  does  not  appear,  that 
Achan  intended  to  destroy  any  man's  life,  but  Cain 
meant  to  destroy  his  brother's  life,  and  Pharaoh  meant 
to  destroy  a  whole  nation.     Ill  desert  is  always  in 


SERMON    XVII.  W^7 

proportion  to  the  ill  design  of  the  agent  ;  and  the  ill  de- 
sign of  the  agent  is  always  in  pro[)()rtion  to  the  inngni- 
tude  of  the  evil  he  designs  to  do.  1  know  it  is  supposful, 
that  ill  desert  is  to  be  measured  by  the  strength  and 
tendency  of  an  evil  intention.  But  neither  tlie  strength, 
nor  tendency  of  an  evil  intention  is  the  proper  inoas- 
Tire  of  ill  desert.  It  is  as  criminal  to  kill  a  man  in  cool 
blood,  as  in  a  violent  passion.  This  is  the  dictate  of 
common  sense  and  agreeable  to  the  laws  of  God  and 
man.  Cool,  premeditated  acts  of  killing  are  denomi- 
laated  murder,  but  violent  and  unpremeditated  acts 
of  killing  are  called  man-slaughter.  And  there 
is  a  just  foundation  for  this  distinction.  The  man, 
who  kills  another  from  a  cool,  deliberate  intf.m- 
tion,  has  more  time  and  opportunity  of  viewing  the 
act  in  its  nature  and  dreadful  consequences,  than 
the  man,  who  kills  another  suddenly  and  without  pre- 
vious consideration.  Indeed,  the  badness  of  any  evil 
intention  does  not  depend  upon  the  strength  of  the  af- 
fection from  which  it  flows,  nor  upon  its  evil  tendency^ 
any  further  than  its  evil  tendency  is  foreseen.  Some 
imagine,  that  every  sinful  exercise  of  heart  is  in- 
finitely criminal  and  ill  deserving,  because  it  tends  to 
do  infinite  mischief  and  would  produce  this  effect,  if  it 
"were  not  under  a  divine  control.  But  granting  here 
what  might  be  questioned,  that  every  sin  lias  a  natural 
tendency  to  do  infinite  mischief,  if  it  were  not  divinely 
controlled  ;  yet  no  man  can  be  reasonably  accountable 
for  the  evil  tendency  of  his  evil  intention  or  action,  any 
further  than  he  foresaw  its  evil  tendency, 

If  every  sinner  were  accountable  for  all  tlio  evil  con- 
sequences of  his  evil  actions,  he  could  not  so  much 
as  conjecture  the  degree  of  guilt  or  ill  d(?sert  that 
would  be  chargeable  to  his  account.  It  must  be  suppos- 
ed, therefore,  that  the  sinner's  ^uilt  is  only  in  propor- 
tion to  the  evil  he  intends  to  do  and  not  in  propor- 
tion to  the  evil  he  may  actually  do,  or  wouhl  have 
done,  had  not  his  evil  action  been  overrulctl  or  restrain- 
ed in  its  consequences.  This  may  be  illustrated  by 
a  scripture  example.     You  remember  tiiat  when  Da- 


;388  JBERMON    XVII. 

vid  iled  from  Saul,  hd  vveat  to  Nob,  under  a  pretence 
of  coasulting  Abimelech,  the  priest,  and  by  deception 
induced  hia  to  give  bivn  the  shew-bread  and  Goliah's 
sword  This  act  was  followed  with  most  serious  and 
fatal  consequences.  For  when  Saul  vas  mformed  of  it, 
he  sent  and  destroyed  four-score  and  tive  priests  of  the 
JL ord.  Now,  if  Dxvii  did  not  foresee  t.iese  fatal  con- 
sequences of  his  conduct,  what  propriety  could  there 
be,  that  he  should  be  chargeable  with  them  ?  If  he 
had  no  thought,  that  his  deceiving  Abimelech  would 
have  a  tendency  to  destroy  his  father's  house,  how 
eould  he  be  guilty  of  .nurdering  A.oimeiech  and 
his  father's  house  ?  His  guilt  could  not  extend  any 
further  than  his  real  intention  extended  ;  nor  could  ae 
be  chargeable  for  the  evil  tendency  of  his  action  any 
further  than  he  foresavv  the  consequences  of  it  And 
the  same  may  be  said  of  every  other  evil  action  Its 
guilt  cannot  extend  any  farther  than  the  agents  knowl- 
edge of  its  evil  tendency  extends.  But  so  far  guilt  al- 
v^ays  will  extend.  The  evil  intention  of  a  sinful  agv^nt 
is  the  exact  measure  of  his  guilt,  or  ill  desert.  And 
according  to  this  measure,  the  guilt  of  one  person  may 
be  mucta  greater  than  the  guilt  of  another.  There  is 
a  great  difference  in  the  views  and  designs  of  sinners. 
Some  act  upon  a  ^mailer  and  some  upon  a  larger  scale. 
The  sins  of  some  men  are  much  more  heinous  in  the 
sight  of  God  than  others.  This  doctrine  Christ 
abundantly  taught.  He  represented  some  sins  as  motes 
&,  others  as  bea  ns.  He  said,  "  the  servant,  that  knows 
his  master's  will  and  does  it  not,  shall  be  beaten  with 
many  stripes."  ^  ^e  said,  if  he  had  not  come  and  spo- 
ken to  the  Jews,  they  had  not  had  comparatively  any 
sin.  He  said  to  Pilate,  he  that  delivered  him  unto 
him  had  the  greater  sin  meaning  Caiphas,  the  high 
priest.  Though  Pilate  was  guilty  in  condemning 
Christ,  yet  he  was  not  so  guilty  as  Caiphas  in  delivering 
him  into  his  hands.  Caiphas  had  more  light  than  Pi- 
late ;  and  this  rendered  his  guilt  much  greater  than 
Pilate's.  Pilate  inlenHed  to  crucify  Christ  to  please 
the  people  ;  but  Caiphas   intended  to  get  Christ   cru- 


SERMON    XVII.  2S[) 

cified,  to  prevent  the  spread  of  (U  gospel.  Caiplias 
had  a  worse  intention  tliun  Pilate  ;  and  his  "-iiilt 
was  in  proportion  to  tlic  ^vickcdness  of  his  ciidcavors. 
tierod's  guilt  was  in  proportion  to  his  evil  intention, 
which  was  to  destroy  all  the  children  in  Hithhdicm 
under  two  years  old.  And  Paul's  guilt  was  \n  propor- 
tion to  his  evil  intention,  vvhicii  was  to  destroy  the 
whole  (^hristian  Church.  1  hus  it  app(>ars,  to  he 
agreeable  to  scripture  and  reason,  that  some  sinners 
niore  deserve  to  be  punished  than  others,  because  their 
ill  desert  is  always  in  proportion  to  the  wickedness  of 
their  endeavors.      The  next  thing  is, 

III,  To  show  what  is  implied  in  God's  punishing 
finally  impenitent  sinners  according  to  their  deserts. 
It  has  been  shown  that  all  sinners  are  guilty  and  ill  de- 
serving, but  some  are  more  gudty  than  others.  The 
inquiry  now  is,  what  is  implied  in  (^od's  rendering  to 
them  according  to  their  desert.      And, 

1.  It  implies  his  punishing  them  according  to  the 
duration  of  their  desert.  They  deserve  to  be  punish- 
ed, because  they  have  done  evil  of  design.  Thon*.  is 
ill  desert  necessarily  connected  with  every  evil  atfeetion, 
desire,  or  intention,  which  they  have  freely  and  volun- 
tarily formed.  This  ill  desert  will  exist  as  long  as  they 
continue  to  exist  ;  and  since  they  are  to  exist  forever, 
their  ill  desert  will  forever  exist,  unless  there  be  some 
cause  to  remove  it.  But  what  cause  can  remove  their 
giiilt  ?  The  atonement  of  Christ  cannot  remove  it. — 
For  notwithstanding  he  has  tasted  death  for  every  mtin 
and  died  the  just  for  the  unjust  ;  yet  impenitent  sm- 
iiers  are  as  guilty  and  ill  deserving,  as  if  Cfirist  had 
never  laid  down  his  life  for  them  :  yea,  they  are  un- 
speakably more  guilty,  than  if  Christ  had  not  made  a 
propitiation  for  their  sins  and  offered  salvation  to  them. 
His  atonement  will  forever  increase,  intsead  of  remov- 
ing the  guilt  of  finally  impenitent  sinners. 

Again,  repentance  cannot  take  away  the  guilt  of 
those,  who  go  out  of  this  world  impenitent.  For  if  it 
could  be  supposed,  that  they  should  repent  aftrr  death, 
vet  their  repentance  could  have  no  tendency  to  remove 

37 


i^'CO  SERMON  xvir. 

their  giilil.  A  robber,  or  niurdercr,  may  repent  in' 
this  v.'orld  after  he  is  condemned  to  die,  but  his  repen- 
tance lias  no  tendency  to  remove  his  guilt  or  save  hun 
from  death.  He  still  deserves  to  die  and  all  mankind 
i»pprove  of  his  execution.  And  if  repentance  cannot 
remove  the  desert  of  temporal  death,  surely  it  cannot 
remove  the  desert  of  eternal  death. 

Again  the  ill  desert  of  sinners  cannot  be   removed 
by  any  temporary  punisiuiient.     It  is  not  the  nature  of 
punishment  to  to  take  away  criminality  or  ill  desert. — 
if  punishment  could  take  away  guilt,  then  a  guilty  per- 
son might  be  punished  till  he  became  innocent.     But- 
who  can  conceive,  that  punishment  should  produce  this 
eficct  ?     What  parent  ever   corrected  his  child  with 
a  view^  to  make  him  innocent  of  the  oifence  he  had  com- 
mitted '^  What  court  of  justice  ever  directed  a   crim- 
inal to  be  punished,  with  a  view^  to  take  away  his  crim- 
inality and  restore  him  to   innocence  ?     The    design 
of  punishment  is  not  to  take  away  guilt,   but  to   dis- 
play justice.       We  cannot  conceive,  that  God  can,  by 
punishing  a  sinner  for  ages,  or  for  any  limited  duration 
remove  his  guilt  and  make   him    innocent.       Now,  if 
neither  the  atonement  of  Christ  nor  sincere  repentance, 
nor  temporary  punishment  can  take  away  the  ill  desert 
of  those,   who  die    impenitent  ;  then    their  ill   desert 
must  remain  forever.     But  if  their  ill  desert  must  re- 
main forever,  then  to  punish  them    according  to  the 
duration  of  their  ill   desert,   must  be  to  punish  them 
for.'ver.     So  that  one  thing  implied,  in  God's  punish- 
ing sinners  according  to  their  deserts,  is  punishing  them 
according  to  the  duration  of  their  guilt,  which  will  nev^- 
cr  cease.     Besides, 

2.  His  punishJng  them  according  to  their  deserti? 
further  implies  his  ])unishing  them  according  to  the 
degrees  of  Iheir  guilt.  It  appears  from  what  has  been 
said,  that  some  will  have  greater  degrees  of  guilt  than 
others  ;  and  therefore  it  will  be  proper  to  measure  the 
degree's  of  future  punisiiment  according  to  the  degrees 
of  guilt,  vvhicl)  thefmally  impenitent  have  contracted. 
Though  the  guilt  of  all  be  the  same  in  respect  to  du- 


SERMON    XVJI.  £91 

a^ation  and  their  punishment  must   be  the  same  in   res- 
pect to  duration,  yet  the  punishment,  which  (Jod  will 
inflict  upon  them,  must  be  dilierent  in  decrees  accord- 
ing to  their  different  degrees  ofguiK.  Justice  seems  to 
require,  that   God  sliould  punish    them    according  to 
their  ditrerent  degrees  of  ill  desert.      And  scripture  as- 
sures us,  that  this  will  be  the  case  in  the  great  day  of 
retribution.     Christ  expressly  declares;  that  it  shall  be 
more  intolerable  for  some  sinners  than  for  others  in  iho 
day  of  judgment.      It  is  the  design   of  future  punish- 
ment to  display  God's  displeasure  at  sin  ;  and  in  order 
to  display  his  displeasure  at  sin  in  the  clearest  iiglit  he 
must  dispense  different  punishments  to  tliose  of  dilTer- 
ent  degrees  of  guilt.     He  i;",  able  to  measure  their  dif- 
ferent degrees  of  guilt  and  the  d liferent  degrees  of  pun- 
ishment, which  they  deserve  ;  and  he  will  not  fail  to 
"  render  to  them  their  desert  ;"  for  shall  not  the  Judge 
of  all  the  earth  do  right  ?   It  only  remains  to  show, 

lY.   Why  good  men  desire,  that  God  would  punish 
the  finally  impenitent  according  to  their  deserts.     We 
find,  that  some  of  the  best  of  men  have  sincerely  desir- 
ed God  to  inflict  a  just  punishment  upon  all  incorrigi- 
ble sinners.     David,  not  only  in   the    text,  but  in   a 
multitude  of  other  places  in   the   Psahns,   imprecates 
.the  final  destruction   of  the  finally  impenitent,        lie 
solemnly  prays  to  God  to  ''  give   them  according  to 
their  deeds  and  according   to  the  wickedness  of  tL  ir 
endeavours  :  give  them  after  the  work  of  their  hands  ; 
render  to  them    their  desert."       Elijah  prayed  in  ^he 
same  spirit  and  in  the  same  language.     "Wot  ye  not 
what  the  scripture  saith  ofElias  ?  how  he  maketh  in- 
tercession to  God  against  Israel."     And  the  spirits  of 
just  men  made  perfect  cry  to  Crod,  to  give  unto  impen- 
itent sinners  their  desert.     John  says,  "  I  e>aw  under 
the  altar  the  souls  of  them  that  were  slain  for  the  word 
x)f  God  and  for  the  testimony  which  th.ey  held  :   and 
they  cried  with  a  loud   voice,  suying,    How   long,  O 
I^ord,  holy  and  true,  dost  thou   not  judge  and  avenge 
our  blood  on  them,  that  dwell  on  the  earth  ?"    These 
are  divine  declarations,  that  good  men  do  desire  God  to 


2d2  SERMON    XVII. 

punish  the  finally  impenitent  according  to  their  de- 
serts. But  it  is  still  worthy  of  our  serious  inquiry, 
why  the  truly  pious  and  benevolent  do  d.^sire  God  to 
inihct  eternal  punishment  upon  any  of  their  lellow 
creatures.  Saints  certainly  have  a  clear  and  awful 
sen^e  of  eternal  misery  and  yet  they  desire  God  to  in- 
flict it  upon  the  final  enemies  of  all  righteousness. — 
What  good  reasons  can  they  have  for  such  a  desire  ? 
H<'re  I   would  say, 

J.  That  it  is  the  nature  of  true  benevolence  to  love 
justice.     The  justice  of  God  is  a  truly  amiable  and 
o;lorious  attribute  of  his  nature.      It  is   an    essential 
branch  of  his  infmite  benevolence.      And  since  saints 
view  the  justice  of  God   in  this   light,  they  must   be 
pleased  to  see  the  displays  of  it  upon  the   finally   im- 
penitent, who  deserve  the  full  execution  of  divine  jus- 
tice in  their  future   and   eternal  punishment.     Good 
men  would  not  desire,  that  God  should  punish  them  at 
all,  if  they  did  not  deserve  to  be  punished.       It  is  their 
ill  desert,  that  renders  them  proper  subjects  of  punish- 
ment ;  and  as  it  has  been  shown,  that  their  ill   desert 
will  continue  forever.     There  is  the  same  reason  why 
they  should  be  punished  forever,   as  why    they  should 
be  punished  at  all  ;    and  the  same  reason    why  good 
>  men  should  desire  God  to  punish  them  forever  accor- 
ding to  their  deserts,  as  why   they  should  desire  him  to 
inflict  the  lightest  and  shortest  punishment  upon  them. 
If  good  n)en  love  the  justice  of  God,  they  must  love  to 
SC'  God  display  his  justice  in  punishing  those,  who  de- 
serve to  be    punished  ;  and  sincerely  desire  that    he 
sl.ould  continue   to  display  his  justice  in   punishing 
tlioni,  as  long  as  they   deserve  to   be  punished,  which 
will  be  to  all  eterniiy.     There  is  precisely  the   same 
reason  why  good  men  shoul:t  desire  God  to  punish  the 
fmally  impenitent  f  )r(3ver,  as  why  they  should  desire 
him  to  punish  them  at  all  cither  in  this  hfe,  or  in  the  life 
to  come. 

2.  It  is  the  nature  of  true  love  to  God,  to  desire 
that  he  may  be  glorified  forever.  But  he  cannot  be 
forever  glorified   by  the   finally   impenitent,   without 


SERMON    XVII.  29S 

punishiiii^  ihcm  according  to  their  deserts.  They  de- 
serve eternal  punishment  and  God  cannot  free  them 
from  it,  by  annihihition.  It  seems  to  be  inconsistent 
^vith  the  moral  rectitude  of  God  to  pui  an  end  to  the 
existence  of  his  sinful  creatures,  who  deserve  to  feel 
the  weight  of  his  everlasting  displeasure.  But  if  he 
must  continue  them  in  existence  forever,  he  must  either 
punish  them  forever  according  to  their  deserts,  or  else 
make  them  happy  forever  contrary  to  tlieir  deserts  and 
contrary  to  the  tprms  of  salvation  through  the  atone- 
♦ment  of  Christ.  But  he  can  do  neither  of  these  things 
consistently  with  his  glory.  What  then  must  he  do,  to 
glorify  himself  by  the  finally  impenitent,  but  to  punish 
them  forever  ?  And  for  this  reason,  good  m.en  do  sin- 
cerely desire,  that  he  should  punish  them  forever  accor- 
ding to  their  deserts.     Besides, 

3.  They  desire  he  should  punish  them  forever,  to 
promote  the  highest  good  of  the  universe.  The  just 
punishment  of  the  wicked  will  always  promote  the  holi- 
ness and  happiness  of  all  holy  beings.  Hence  the  apos- 
tle demands,  "what  if  God,  willing  to  shew  his  wrath 
and  make  his  power  known,  endured  with  much  lon<^ 
suffering  the  vessels  of  wrath  fitted  to  destruction : 
and  that  he  might  make  known  the  riches  of  his  glory 
on  the  vessels  of  mercy,  which  he  had  afore  prepared 
unto  glory  ?"  All  good  men  ardently  desire  the  purest 
and  highest  blessedness  of  all  holy  beings  ;  and  for  this 
reason,  must  desire  that  God  would  display  the  beauties 
of  his  justice,  as  well  as  the  riches  of  his  grace,  bv 
eternally  rewarding  both  the  righteous  and  the  wicked, 
according  to  their  works. 

IMPROVEMENT. 

1.  If  the  ill  desert  of  sinners  essentially  and  neces- 
sarily consists  in  their  free,  voluntary  design  to  do  evil; 
then  neither  the  foreknowledge,  nor  purpose,  nor  agen- 
cy of  God  can  ever  afford  them  the  least  ground,  or 
reason,  to  complain  of  him,  for  punishing  them  forever. 
They  will  always  know,  that  God  foreknew  and  de- 
creed their  final  impenitence  and  that  his  agency  was 


294  SERMON    XVII. 

<!oncerncd  ii:i  fitting  iheni  for  their  final  doom  ;  hui 
(bey  will  be  forever  conscious,  that  they  acted  freely 
and  voluntarily  in  all  their  wicked  endeavours  and  sel- 
fi:sh  conduct,  lor  which,  they  themselves  being  judges* 
they  deserve  eternal  punishment.  As  neither  the  fore- 
knowledge, nor  decree,  nor  agency  of  God,  did  pre- 
vent their  ill  desert  in  time,  so  neither  the  foreknowl- 
edge, nor  decree,  nor  agency  of  God  can  remove  their 
ill  desert  to  all  eternity.  And  just  so  long  as  their  ill 
desert  remains  and  they  are  conscious  of  it,  their 
mouths  will  be  stopped  and  they  will  feel  that  they 
iiave  not  the  least  ground  or  reason  to  complain  of  be- 
ing punished  forever  according  to  their  deserts.  If 
the  foreknowledge,  or  decree,  or  agency  of  God  ever 
did,  or  ever  should  remove  their  ill  desert,  then  indeed 
they  would  have  good  ground  to  complain  of  God  for 
making  them  what  they  are  and  for  punishing  them  for 
what  they  are.  But  all  sinners,  whether  they  believe 
or  disbelieve  the  foreknowledge,  decrees  and  agency 
of  God  or  not,  knov/  that  they  are  really  guilty  ;  and 
if  they  are  really  guilty,  they  deserve  to  be  punished 
and  God  may  justly  punish  them  as  long  as  they  de- 
serve to  be  punished.  As  they  now  know  that  they 
aie  guilty,  so  they  always  will  know  that  they  are  guil- 
ty ;  and  as  they  always  will  know  that  they  are  guilty, 
so  they  always  will  know  that  tiiey  have  no  ground  or 
reason  for  complaining  of  God  for  punishing  them  for- 
ever according  to  their  deserts.  The  prophet  puts  the 
question  to  every  impenitent  sinner,  *'What  vsrilt  thou 
say,  when  he  shall  punish  thee  ?"  He  will  have  noth- 
ing to  say  by  w^ay  of  complaint,  any  more  than  the 
man,  that  was  cast  into  outer  darkness  for  being  desti- 
tute of  a  wedding  garment,   *'he  was  speechless." 

2.  If  good  men,  for  good  reasons,  desire  God  would 
punish  the  finally  impenitent  according  to  their  deserts; 
then  they  are  prepared  to  rejoice,  when  they  shall  see 
him  display  the  glory  of  his  justice  in  their  future  and 
oternal  punishment.  Though  there  may  be  something 
in  a  future  state  w^hich  shall  prevent  the  righteous  and 
the  v/ickcd  from  passing  the  one  from   the  other  ;  yet 


SERMON   xvir.  29i!^- 

Jfliere  is  no  reason  to  think,  that  they  will  not  bo  mutu- 
al spectators  of  each  others  final  condition.  Though 
Christ,  in  the  parahlc  of  Dives  and  Lazarus,  repre- 
sents that  there  is  an  insurmountable  bar  of  separation 
between  Dives  and  Abraham  and  Lazarus  ;  yet  ho 
represents  them  as  spectators  of  each  others  condition. 
Dives  saw  Abraham  and  Lazarus  in  their  happy  con- 
dition ;  and  they  saw  him  in  his  state  of  torment.  And 
it  is  said  of  the  worshipper  of  the  beast,  that  ''he  shall 
be  tormented  with  fire  and  brimstone  in  the  presence 
of  the  holy  angels  and  in  the  presence  of  the  Lamb." 
That  is,  in  the  view  of  Christ  and  the  angels.  There 
can  be  no  doubt,  therefore,  that  the  righteous  will  for- 
ever see  the  displays  of  divine  justice  upon  the  vessels 
of  wrath  and  cordially  rejoice  in  God,  while  they  be- 
hold the  smoke  of  their  torments  ascending  forever  &. 
ever.  Though  they  will  take  no  pleasure  in  the  sin 
or  misery  of  the  damned  ;  yet  they  will  take  pleasure 
in  seeing  a  holy  and  righteous  God  give  unto  his  im- 
penitent and  incorrigible  enemies  a  just  recompense  of 
reward.  Do  not  good  men  rejoice  in  the  displays  of 
divine  justice  in  this  world  ?  Do  they  not  rejoice, 
when  their  armies  engage  in  a  just  w^ar  and  slay  thou- 
sands and  thousands  of  their  unjust  and  cruel  enemies? 
Do  they  not  approve  of  the  appointment  of  days  of 
thanksgiving  and  spend  them  in  public  praise  for  the 
displays  of  divine  justice  in  destroying  those,  whom 
they  believe  deserve  to  be  destroyed  ?  Are  they  not 
then  prepared  to  rejoice  in  far  more  bright  displays  of 
vindictive  justice,  in  the  future  and  eternal  punishment 
of  all  the  finally  impenitent  and  incorrigible  enemies 
of  God  and  his  kingdom  ?  Their  love  to  God  and  to 
the  highest  happiness  of  the  universe  cannot  fail  to 
prepare  them  to  unite  with  all  the  heavenly  hosts,  in 
crying  "Amen,  Alleluia,  while  they  see  the  smoke 
of  their  torments  ascending  forever  and  ever." 

3.  If  good  men  desire  God  to  punish  the  finally  im- 
penitent forever,  for  the  reasons  that  have  been  men- 
tioned ;  then  they  w^ill  never  have  any  just  ground  to 
reproach  or  complain  of  them,  for  feeling  and  express- 


290  SERMON    XVII. 

ill":  such  a  desire.  Many  are  stuaibled  at  the  language 
oftho  inspired  writers,  vvho  so  often  imprx^-ate  divine 
judgments  upon  the  incorrigibly  wicked  ;  and  especial- 
ly at  the  language  of  David  in  the  text  and  in  various 
other  psalms.  They  seem  to  suppose,  that  such  lan- 
guage breathes  a  malevolent  spirit  towards  the  enemies 
of  God,  which  no  man  ought  to  feel,  or  express.  Dr. 
Watts  was  of  this  opinion  and  accordingly  omitted  to 
versify  some  whole  psalms.  Expositors  in  general 
have  supposed,  that  such  imprecations  are  not  to  be 
understood  literally.  Some  have  supposed,  that  they 
are  to  be  understood  prophetically,  and  others  that  they 
are  to  be  understood  poetically.  But  there  appears 
no  difficulty  in  understanding  them  literally.  They 
express  the  same  spirit,  that  God  feels  towards  incor- 
rigible sinners,  and  the  same  spirit  that  he  expresses 
in  actually  punishing  them,  according  to  their  deserts. 
He  feels  no  malevolence  towards  those,  whom  he  pun- 
ishes forever  and  takes  no  pleasure  in  the  eternal 
death  of  the  wicked,  but  he  takes  pleasure  m  doin^ 
justly,  as  well  as  in  loving  mercy.  And  all  his  friends 
oujjht  to  take  no  pleasure  in  the  misery  of  the  damned, 
but  they  ought  to  take  pleasure,  in  seeing  God  do  just- 
ly, as  well  as  in  seeing  him  display  mercy.  The  rea- 
sons we  have  given  why  good  men  desire  God  to  pun- 
ish the  finally  impenitent,  according  to  their  deserts, 
were  these  three,  first,  their  love  of  the  attribute  of  di- 
vine justice,  and  secondly,  their  love  to  the  glory  of 
God,  and  thirdly,  iheir  sincere  regard  for  the  good  of 
the  universe.  These  are  sound  reasons,  why  pious 
and  benevolent  men  should  desire  God  to  punish  the 
finally  impenitent  forever  ;  and  discover  not  the  least 
malevolence  towards  the  wicked  ;  who  will  never, 
therefore  have  the  least  ground  to  reproach  the  n  for 
their  benevolent  desire.  I  have  heard  it  scofHngly 
said,  that  those,  who  expect  and  desire  God  should 
punish  the  finally  impenitent  forever,  appear  to  hope, 
that  tiiey  shall  forever  enjoy  a  malicious  pleasure  in 
seeing  the  misery  of  the  damned.  But  this  is  a  ground- 
less and  unjust  reproacli  cast  upon  the  truly  pious  and 


SEIiMON    XVII.  1.07 

benevoleat.     Thou^Ii  tlioy  will  iorcvcr  rejoice  in  the 
displays  oi' divine  justice,  yet  they  will  not  rejoice  in  Ltie 
eiiects  of  divine  juslice  upon  the    wicked.      Who  can 
suppose,  that  Adam  or  Abel  will  rejoice  in  the  misery 
of  V^'ain  ?      Who  can  suppose,  that  Aaron  will  rejoice 
in  the  misery  of  Nadab  and  Abiliu  ?     Wtio  can  sup- 
pose that   David    will  rejoice    in  the  iiiisery  of  Absa- 
lom ?     But  those  parents,  with  all  their    benevolence 
towards  their  oifspring,  will  say,  Amen,  while  they  for- 
ever behold  the  tokens   of  their   torments  ;    nor  will 
their  miserable  olf-pring  have  the   least  reason  to  re- 
proach or  complain  of  their   pious  parents    and  friends 
for  rejoicing  in  the   displays    of  divine  justice    upon 
t'lem.     Scoifers  in  this  world  may  reproach  and  blame 
God  and  his  friends,  for  approving  divme  justice   dis- 
played towards   the  spirits  in  prison  ;    but    whenever 
ihey  come  into  the  other  world,  they  will  be  fully  con- 
vinced, that  they  have   no  being   to  blame   but  them- 
selves, for  the  miseries  they  endure.       Indeed,  all  the 
objections,  that   were  ever  made  or  felt  against  the  fu- 
ture fate  of  the  finally   impenitent,  have  arisen  from  a 
misapprehension,  or  misrepresentation  of  the   nature, 
and  tendency  of  pure,  universal,  disinterested  benevo- 
lence. 

4.  If  good  men  desire  God  to  punish  the  finally  impeni- 
tent forever,  then  they  have  no  more  reason  to  disbe- 
lieve and  oppose  the  doctrine  of  reprobation,  than  the 
doctrine  of  election  Though  all  good  Calvinists  be- 
lieve and  love  the  doctrine  of  election,  yet  many  of 
them  dislike  and  oppose  the  doctrine  of  reprobation. 
They  love  the  doctrine  of  election,  because  it  displays 
the  sovereign  grace  of  God  towards  the  vessels  of  mer- 
cy ;  but  dislike  and  oppose  the  doctrine  of  reproba- 
tion, because  it  displavs  the  vindictive  justice  of  God 
towards  the  vessels  of  wrath.  But  how  can  they  con- 
sistently love  the  divine  attribute  of  grace,  while  they 
hate  the  divine  attribute  of  justice  '^  If  they  approve 
of  God's  conduct,  in  choosing  some  to  eternal  life  and 
preparing  them  by  his  special  grace  for  future  and 
eternal  happiness  and  finally  putting  them  into  posses- 

33 


c>98  SERMON   xvn. 

sion  of  it  ;  why  should  they  not  approve  of  his  conduct, 
in  reprolKtting  some  lo  eternal  destruction  and  prepar- 
ing thciu  lor  it  and  finally  inflicting   it    upon  them? 
The  truth  is,  that  all  good    Calvinists   deceive  them- 
selves, when  they  love  the  doctrine  of  election  and  do 
not  love  the  doctrine  of  reprobation.     But  those,  who 
do   really  hate  the   doctrine  of  reprobation,   deceive 
themselves,  when  they  think  they  love  the   doctrine  of 
election.     This  inconsistency  is  altogether  wrong  and 
unjustifiable  in  both  cases.     Those,  who  love  God  for 
electing  some  to  eternal  life  and  to  the  means  that  lead 
to  it,  ought  to  examine  the  subject  critically  and  impar- 
tially and  see  the  inseparable  connection  between  elec- 
tion and  reprobation  and   cordially  approve  of  both. 
Aaa  those,  who  do  not  love  the  doctrine  of  reprobation, 
nor  consequently    the  doctnne  of  election,    ought  to 
examine  the  subject  critically  and    impartially  and  see 
their  intimate  connection  ;  and  in  this  way  and  in  this 
\vay  only,  make  their  calling  and  election  sure. 

5.    If  guilt  or  ill  desert  consists  in  the  evil  intentions 
of  the  heart  ;  then  there  is  a  wide   difterence  between 
awa':enings  and  convictions.     Sinners  are   commonly 
awakened,  before  they  are  convinced.       They  are  of- 
ten greatly  alarmed  in  the  view^    of  future  and  eternal 
miserv,  w^hile  their  conscience  is  not  awakened  to  con- 
vince them  of  their  guilt  and  desert  of  the  punishment 
they  fr^ar  and  dread.     It  is  one  thing  to  be  sensible  of 
their  danger  and  another  thing  to  be  sensible  of  their 
guilt.       \V^hile  sinners  are   merely  awakened  to  see 
their  danger,  their  hearts  rise  against   God,  complain 
of  the  penalty  of  his  law,  call  him  a  hard  master,  op- 
p  ^se  the  doctrine  of  election   and  of  reprobation,  con- 
demn their  Maker  and  justify  themselves.     But  when 
their  conscience   awakes,   it  condemns  all  their  free, 
voluntary  exercises  and   actions    as  altogether  selfish 
an  i  sinful  and  real  transgressions  of  the    law  of  love. 
The  commandment   comes,    sin    revives  and  they  die. 
They  measure  their  guilt    by    the    divine  law,  which 
places  it  not  In  their  external  conduct,  but  in  their  in- 
ternal intentions,  desires  and  designs.     They  find  that 


SERMON   xvir.  299 

whatever  the  law  saith,  either  in  its  procept,  or  pphu  - 
ty,  it  saith  tothem.  Their  mouths  are  stopped  and 
they  become  entirely  guilty,  before  God  and  feel  that 
they  justly  deserve  that  etei-nal  punishment,  which  he 
has  threatened  to  inliict  upon  them.  Such  <;enuire 
conviction  prepares  them  for  a  sound  conversion,  if 
God  sees  fit  to  change  their  hearts.  And  none  have 
aright  to  think,  that  their  hearts  are  changed,  if  their 
consciences  have  not  been  thus  convinced. 

6.  If  guilt  or  ill  desert  consists  in  the  selfish  and  sin- 
ful affections  of  the  heart  ;  then  we  may  see  why  mor- 
al sinners  commonly  experience  the  deepest  convic- 
tions before  they  are  converted-  They  are  not  so  easi- 
ly awakened  and  alarmed  as  more  open  and  profligate 
sinners.  Their  external  conduct  excites  their  fear. 
They  see,  that  they  are  externally  worse  than  others 
and  imagine  that  God  views  them  as  much  worse,  and 
is  more  disposed  to  destroy  them,  than  less  vicious  sin- 
ners, which  throws  them  into  great  anxiety  and  dii^- 
tress.  But  moral  sinners  view  themselves  better  than 
others  and  imagine  that  '  >od  views  them  better  and 
feels  less  disposed  to  punish  them  so  severely  as  other?. 
If  God  comes  and  awakens  the  young,  the  vain  and 
externaliy  bold  and  obstinate  ;  they  feel  whole  and  se- 
cure ;  for  they  are  not  as  other  men,  who  openly  de^y 
and  trifle  with  sacred  and  divine  things.  But  when 
the  holy  Spirit  aw^akens  their  consciences  and  shir  s 
them  the  plague  of  their  hearts,  they  are  far  from  thiiik- 
ing  that  they  are  better  than  other  sinners.  Th  y 
are  convinced,  that  not  only  their  externally  bad  ac- 
tions, but  their  externally  good  actions  have  been  al- 
together selfish  and  criminal  and  rendered  them  worthy 
of  God's  wrath  and  curse  both  in  this  world  and  the 
world  to  come.  They  see  the  nature  and  ill  desert  of 
sin,  which  destroys  all  their  former  false  notions  of  be- 
ing better  than  others  and  all  their  false  hopes  founded 
upon  their  false  opinion  of  themselves.  It  is  not  no 
much  the  sense  of  danger,  as  the  sense  of  guilt,  that 
presses  them  down  and  pushes  tiiem  to  the  border ;  of 
despair.     They  view  themselves  far  worsL\  instead  ot 


f500  SEIIMON    XVII. 

better  than  other  men.  They  are  ready  to  imagine 
that  God  will  more  readily  parlon  the  sins  of  other 
men,  but  their  own  sins  appear  too  great  to  be  forgiven. 
They  have  thought  and  read,  and  heard  more  than  the 
vain  and  stupid  ;  but  they  have  done  nothing  but  abuse 
the  light  and  knowledge  they  have  rtceived,  by  wdiich 
their  guilt  has  been  tenfold  augmented.  This  is  the 
distressing  case  of  moral  sinners  under  convictions, 
whether  they  have,  or  have  not  neglected  the  means  of 
grace,  or  whether  they  have  or  have  not  professed  to 
Jove  religion.  Sinners  are  generally  stout  hearted  un- 
der awakenings,  but  when  their  conscience  is  wound- 
ed with  a  sense  of  guilt,  they  have  more  than  they  can 
bear  and  are  constrained  to  stoop. 

7.  Since  all  guilt  or  ill  desert  consists  in  the  evii 
sfTections  of  the  heart,  it  is  easy  to  see  why  good  men 
have  been  so  much  borne  down  with  the  burden  of  sin. 
Job,  David,  and  Paul,  had  a  deep  and  habitual  sense 
of  their  great  criminality  and  guilt.  The  reason  w^as, 
thf^y  had  experienced  keen  convictions  of  conscience, 
before  they  w^ere  converted  ;  and  this  made  their  con- 
science always  tender  afterwards.  You  may  have 
remarked  it,  that  those,  who  have  appeared  to  have 
the  deepest  conviction  before  they  were  converted, 
have  generally  appeared  to  have  the  most  tender  con- 
science, and  to  be  the  most  afraid  of  stilling  it,  or  act- 
ing against  its  dictates  and  remonstrances.  And  so 
long  ns  good  men  keep  their  conscience  alive,  it  will 
do  its  office,  cause  them  to  keep  their  heart  w^ith  all 
diligence,  condemn  them  for  every  deviation  from  the 
path  of  duty,  and  teach  them  to  see,  to  feel,  and  la- 
ment their  great  moral  imperfections  in  the  sight  of 
God.  Good  men  are  much  more  troubled  with  their 
lioarts  from  day  to  day,  than  sinners  are  with  their 
hearts.  They  see  the  nature  and  ill  desert  of  sin,  and 
feel  thot  they  deserve  eternal  death,  tliough  they  hope 
to  enjoy  eternal  life.  They  groan,  being  burdened, 
and  cry  with  the  apostle,  ''^6  Wretched  man  that  I 
am  !  who  shall  deliver  me  from  the  body  of  this  death  ?" 
They  judge  and  condemn  themselves,   and  the  divine 


StllMON    XVll.  .301 

law  judges  and  condemns  them.  They  accept  the. 
punishment  of  their  iniquities,  and  reahze  that  tliey 
deserve  to  be  destioyed  more  Ihan  any  they  kno^v  of, 
^vho  ever  have  been,  or  ever  will  be  destroyed. 

Fnially,  in  the  view  of  this  subject,  impenitent  sin- 
ners may  see  their  guilty  and  deplorable  condition. 
Kvery  imagination  of  the  thoughts  of  their  lieart  has 
been  evil,  only  evil  continually.  They  have  never  felt 
as  they  ought  to  feel,  nor  acted  as  they  ought  to  act. 
They  have  been  constantly  adding  sin  to  sin  and  increas- 
ing their  load  of  guilt,  by  which  they  have  foifeitrd  the 
favor  of  God  and  of  all  good  beings.  They  have  des- 
pised the  love  of  God  in  sending  his  Son  to  redeem 
them.  They  have  despised  the  love  of  (  hrist  in  dying  for 
them.  They  have  despised  the  salvation  he  has  offered  to 
them.  And  now  what  can  they  say  it  (liod  should  plan- 
ish them  forever  accrrding  to  their  deserts  ?  T  hey 
must  be  speechless.  What  will  their  pious  friends  and 
dearest  relatives  say,  if  they  should  see  them  lifting  up 
their  eyes  in  torments  ?  We  know  they  will  say 
"Amen,  Alleluia  "  They  will  not  have  a  friend  in 
the  universe,  that  will  take  their  part.  All  heaven  will 
justify  God  and  condemn  them.  I'hose,  who  once 
sincerely  prayed,  that  they  might  repent  and  flee  from 
the  wrath  to  come,  will  be  pleased  to  see  God  glorify 
his  justice  upon  those,  who  refused  to  repent  and  give 
glory  to  him.  Can  their  hands  be  strong,  or  their  heart 
endure,  in  the  day  that  God  shall  deal  w^ith  them  and 
make  them  completely  friendless  and  hopeless  forever! 
But  some  may  ask,  can  all  this  be  true  ?  Ask  your 
pious  father  and  mother,  your  pious  brother  and  sis- 
ter or  any  of  your  pious  friends  ;  and  they  will  tell  you 
that  all  this  is  true  ;  and  perhaps  they  oi'ten  have  told 
you  so.  But  if  you  are  still  in  doubt  ask  your  own 
consciences  and  they  will  tell  you  so.  The  only  rea- 
son, why  you  do  not  now  feel  yourselves  in  the  gall  of 
bitterness  and  the  bonds  of  iniqui(y,  is  I  ecauseyou  have 
neglected  or  refused  to  sec  the  plague  of  your  own  h(\nrts 
and  to  realize  that  ill  desert,  which  you  constantly 
carry  about  with  you  and  which  will  infallibly  bind  you 


30:^  SERMOiN    XVII. 

over  to  everlasting  destruction,  except  you  repent. 
And  what  reason  have  you  to  hope  you  ever  will  re- 
pent ?  Neither  the  word,  n(>r  providence,  nor  patience 
of  God  have  yet  brought  you  to  repentance.  God 
may  justly  let  you  alone  and  leave  you  to  fill  up  the 
measure  of  your  sins  and  treasure  up  to  yourselves 
wrath  against  the  day  of  wrath  and  your  final  doom. 
There  may  be  but  a  step  between  you  and  both  tempo- 
ral and  eternal  death.  "  Agree  with  your  adversary 
quickly,  while  you  are  in  the  way  with  him  ;  lest  at 
any  time  the  adversary  deliver  you  to  the  judge  and  the 
judge  deliver  you  to  the  officer  and  you  be  cast  into 
prison.  Verily  I  say  unto  you,  you  shall  by  no  means 
co;ne  out  thence,  till  you  have  paid  the  uttermost  far- 
thing." 


SER^'ON  XVIII. 


THE  FERDZTZOZr  OF  JUD  €LS . 

Matthew,  XXVI.  24 — It  lu  d    been   good  for 
that  man,  if  he  had  not  been  born. 

Our  Lord,  the  same  night  in  which  he  wasbetrayedr 
called  together  his  twelve  disciples  to  celebrate  the 
Passover.  On  that  solemn  occasion,  he  informed 
them  of  one  peculiar  circumstance  of  his  approachmg 
death,  which  he  had  never  hinted  to  them  before  and 
which  deeply  affected  their  hearts.  ''  As  they  did  eat, 
he  said,  Verily  I  say  unto  you,  that  one  of  you  shall 
betray  me.  And  they  were  exceeding  sorrowful  ;  and 
began  every  one  to  say  unto  him,  Lord,  is  it  1  ?  And 
he  answered  and  said,  He,  that  dippeth  his  hand  with 
me  in  the  dish,  the  same  shall  betray  me.  The  Son 
of  man  goeth,  as  it  is  written  of  him  ;  but  woo  unto 
that  man,  by  whom  the  Son  of  man  is  betrayed  :  it 
had  been  good  for  that  man,  if  he  had  not  been  born." 
The  text  naturally  leads  us  to  make  several  obser- 
vations respecting  Judas,  the  person,  of  whom  the  Sav 
ior  here  speaks.  In  these  observations  I  intend  to  ex- 
hibit, from  the  scriptures,  a  statement  of  plain  facts, 
which  are  stubborn  things  and  which  bring  irresistible 
evidence  in  favor  of  whatever  doctrines  are  justly  de- 
duced from  them.     And  to  begin  ; 

I.  Judas  was  a  man.  He  was  one  of  the  natural 
descendants  of  Adam.  He  was  the  son  of  Simon. 
Twice  he  is  called  the  son  of  Simon  and  twice  Silicon's 
son.  Christ,  who  perfectly  knew  him,  calls  him  a  man 
in  the  text.  And  though  elsewhere  he  calls  li;m  a 
devil,  yet  he  evidently  calls  him  so  figuratively,  as 
having  the  spirit  of  the  devil,  or  rather  as  being  pos- 


^04*  SERMON    XVIII. 

sessed  of  him  and  instigated  by  him,  after  ho  had  receiv- 
ed the  sop,  to  betray  his  divine  Master.  Hsnce  it  is 
evident,  that  he  was  a  fallen  man,  undei*  the  influence 
of  a  fallen  angel. 

Now  Judas,  as  a  man,  possessed  all  the  powers  and 
faculties,  which  belong  to  human  nature.  He  was  en- 
dued with  perception,  memory,  reason,  conscience  and 
volition.  These  he  exercised  and  manifested,  as 
clearly  as  the  other  apostles.  He  was  no  more  nor 
less  dependant  upon  God  than  other  men.  He  was  a 
free,  moral  agent.  He  acted  of  choice  and  design  in 
the  view  of  motives.  For  we  know  of  some  of  the  mo- 
tives, in  view  of  which  he  acted  from  time  to  time.— 
There  is  no  intimation,  that  he  was  the  least  of  the 
apostles,  as  to  natural  powers  and  abilities.  In  this 
re>pect  he  was,  no  doubt,  upon  a  level  with  the  rest 
of  his  fellow  men  and  fellow  apostles. 

2.  Judas  was  a  man,  whom  God  was  pleased  to 
treat  with  distinguishing  favor.  He  blessed  him  with 
a  rational  and  immortal  spirit.  He  formed  him  wiser 
than  the  beasts  of  the  field  and  the  fowls  of  heaven  ; 
and  made  him  but  little  lower  than  the  angels.  And 
ho  gave  him  his  birth  in  a  happy  place  ;  not  in  the  dark 
corners  of  the  western  world,  but  in  the  most  enlight- 
ened part  of  Asia  ;  in  the  land  of  Canaan,  where  he 
had  fixed  the  residence  of  his  chosen  people  and  de- 
posited his  sacred  oracles.  He  also  gave  him  his  birth 
at  a  happy  time  ;  just  as  Christ  was  making  his  ap- 
pearance among  men,  as  the  Savior  of  the  world  :  a 
time  which  Abraham,  Moses  and  the  prophets  would 
have  esteemed  it  a  signal  favour  to  have  seen.  More- 
over, he  gave  him  an  opportunity  to  become  personal- 
ly acquainted  with  Christ  and  to  be  admitted  into 
the  number  of  his  apostles,  who  were  his  constant  at- 
tendants. In  a  word,  God  raised  Judas  to  heaven  in 
point  of  privileges. 

il  God  used  no  compulsive  measures  to  lead  him 
into  sin.  He  neither  commanded  nor  advised  him  to 
sin  ;  nor  once  intimated,  that  he  should  be  pleased  with 
liis  sinning.     He  never  compelled  bim  to  love  or  hate  : 


SERMON    XVUI.  S03 

or  to  say  or  do  any  thing  whatever  contrary  to  his  own 
inclination.  OTthis  we  have  the  best  evidence  ;  even 
the  evidence  of  Judas  against  hiinielf.  W  hen  he  stood 
in  the  most  pressing  need  of  some  excuse  to  exculpate 
himself,  not  only  before  God  and  the  world,  but  before 
his  own  conscience,  he  brings  no  complaint  against 
God  ;  nor  attempts  to  plead  tlie  least  degree  of  com- 
pulsion to  act  wickedly,  contrary  to  the  voluntary  ex- 
ercises of  his  own  heart.  He  confesses  he  betrayed 
innocent  bloo  1  ;  he  acknowledges  the  action  to  be  his 
own  ;  he  feels  and  takes  ail  tlie  blame  to  himself, 
though  it  sinks  him  into  horror  and  despair.     But, 

4.  Insteafl   o^  being  compelled  to  sin,   he  had  the 
most  powerful  means    used   with  him  to  restrain  him 
from  it.     He  enjoyed  the  writings  of  Mioses  and   the 
prophets  and  the  living  example  of  the  Son  of  God. 
He  was  placed  under  the  watch    and  care  of  Christ ; 
and  heard  the  gracious  words,  which  fell  from  his  lips. 
He  heard  his  sermon  on  the  mount,  the  parable  of  the 
sower,   the  talents,  the  tares,  the  ten  virgins,  the  prod- 
igal, the  unjust  steward,  the  rich  fool  and  Dives  and 
Lazarus.     As  these  were  designed  to  expose  the  guilt 
and  danger  of  hypocrisy,  coveteousness  and  injustice  ; 
so  they  were  adapted  to  fasten  conviction  upon  his  guilty 
conscience   and  restrain   him  from  that   treason  and 
murder,  which  finally  proved  his  ruin.     He  was  like- 
wise a  witness    of  the  supernatural  and   miraculous 
works  of  Christ.     He  beheld  th.e  eyes   of  the   blind 
opened,  the  ears  of  the  deaf  unstopped,  the  tongues  of 
the  dumb  unloosed,  the  feet  of  the  lame  strengthened, 
the  disorders  of  the  sick  removed  and  even  the   reason 
of  the  insane  and  the  life  of  the  dead  restored,  by  the 
almighty  voice  of  the  compassionate  Redeemer.     And 
then  all  these  united,  it  is  hard  to  conceive  what  stron- 
ger motives  could  be  set  before    him,  or  what  greater 
restraints  could  be  laid  upon  him,   to  guard  him  from 
sin.      Yet, 

5.  Judas  v/as  a  prodigy  of  w;ckedness.  AD  the 
time  he  followed  Christ  andcarr-e  1  fhe  bag  and  pr.'ach- 
ed  the  gospel,  he  inwardly  cherished  a  selfish,   sordid 


30li  SERMON    XVIII. 

aiul  thievish  sphit.  iiis  heart  was  a  cage  of  unclean 
aiiJ  haL<  ful  alil-ctjons.  His  whole  conauct  procetiviud 
from  base,  mean  and  sinful  motives.  Yet  he  was  such 
a  profound  hypocrite,  that  he  concealed  the  turpitude 
of  his  heart  from  (he  eye  of  the  world  and  even  fr.)m 
the  view  of  iiis  fellow  apostles,  who  were  more  re^dy 
to  suspect  their  own  ixitegrity  than  his  treachery.  But 
••  iha  way  of  transgressors  is  hard."  It  is  difficult  for 
any  ohe  always  to  wear  the  mask.  It  is  exceeding- 
]y  apt  to  fall  off  in  some  unguarded  moment  and 
expose  the  real  complexion  to  open  views.  This 
wa-  (\^e  case  with  Judas.  As  soon  as  a  temptation, 
a;;reeable  to  his  predominant  passion,  was  prcsenled, 
it  immediately  disclosed  the  blackness  of  his  heart  and 
bx-anded  him  a  base  and  subtle  traitor. 

He  betrayed  innocent  blood*  He  plotted  and  pro- 
cured the  death  of  the  greatest  and  most  amiable  per- 
sonage, that  ever  made  his  appearance  on  earth. 
1-1  e,  whom  he  betrayed,  was  fairer  than  the  sons 
of  men.  He  was  holy,  harmless,  undefiled  and  sepa- 
rate-from  smners.  He  w^as  one,  whom  ail  heaven 
loved,  revered  and  adored.  One,  w^hom  the  other  apos- 
tles loved  with  supreme  affection  and  for  whom  they 
cheerfully  laid  down  their  hves.  He  was  one,  for 
Avhom  JuJas  himself  ought  to  have  been  wdling  to 
die  and  solemnly  engaged  to  do  it.  He  was  one,  who 
came  to  suffer  and  die  for  Judas,  that  he  might  not 
perish,  but  have  everlasting  life.  Such  a  person  he 
betrayed  and  murdered  for  thirty  pieces  of  silver  I  Such 
was  the  sin  of  Judas.      Hence, 

6.  Judas  deserved  eternal  pei\iition.  This  single 
crime  had  he  been  guilty  of  no  other,  rendered  him 
justly  obnoxious  to  tlie  eternal  abhorrence  and  indig- 
nation of  K-Mod  and  man.  What  would  a  kind  and 
tender  parent  think  of  the  villain,  who  had  embrued 
bis  h:inds  in  the  blood  of  his  only  sjn  !  How  must  Ju- 
das then  appear  in  the  eyes  of  G  )d,  when  he  had  be- 
trayed the  Son  of  his  love  !  The  wages  of  his  sin, 
th-  r 'fore,  oug'it  to  be  death,  even  eternal  death.  Noth- 
ing h.^s  could  be  a  punishment,  adetjuate  to  his  crime. 


SERMON    XVIII.  307 

And  Judas  himsolf,  when  he  came  to  reflect  upon  the 
guilty  scenes  of  his  life,  his  hypocrisy,  his  avarice,  his 
treason  and  murdor,  which  he  iiad  perpetraii-d  (gainst 
the  clear  light  of  his  own  conscience  and  i!^c  solemn 
Tvarnings  of  heaven,  was  plunged  into  the  deptlis  of 
hor."i)r  and  guilt.  He  was  conscious  to  iiimse  f,  that 
he  had  merited  the  ju  ;t  displeasure  of  God  and  man  ; 
that  he  deserved  to  lie  down  in  sorrow  ;  and  that  hell 
was  his  proper  place.  And  these  convictions,  at  length, 
ro^e  so  high,  that  he  cliose  rather  to  feel  than  f»'ar  the 
torments  of  the  damned.  And  therefore  he  resolved 
to  plunge  himself  into  the  regions  of  darkn  '^r  and 
d-^spair,  by  tfic  violence  of  his  own  guihy  haid. 
Wherefore, 

7.  I:  is  certain,  that  Judas  is  finally  lost.  He  lived 
wickedly  and  died  wickedly.  And  therefore  lie  is 
finally  lost  '^hrist,  who  perfectly  knew  him  fron)  the 
beginning;,  said  he  had  the  heart  of  a  devil  and  wa^  the 
son  of  perdition  and  was  lost,  that  the  scriptup-  might 
be  fulfilled  The  eleven  apf.i.sile^,  after  the  crucifixion 
of  Christ,  in  a  devout  address  to  heaven,  solemnly  de- 
cl.ire  that  Judas,  not  only  by  death,  but  by  transgres- 
sion, had  fillen  from  his  ministry  and  apostleship,  that 
he  might  go  io  his  own  place  ;  that  is,  the  place  ofper- 
dition,  of  which  he  was  son  and  heir.  But  our  JLord\s 
declaration  in  the  text,  ihat  it  had  been  good  for  liim  if 
he  had  not  been  born,  fixes  the  certainty  of  his  eternal 
destruction,  beyond  the  least  possibility  of  doubt. 
Christ  absolutely  knew  both  his  character  and  con- 
dition. And  yet  he  asserted,  that  his  state  is  worse 
than  non-existence.  But  this  cannot  be  true,  if  at 
death  li^e  pious  Lazarus,  or  the  peniteni  thief  ;  he 
was  conducted  to  the  paradise  of  Cod  and  convoyed 
to  Abraham's  bosom.  Nor,  if  at  death,  he  was  anni- 
hilated, or  struck  out  of  existence.  Nor,  if  he  was 
only  sent  to  the  popish  purgator3^  Nor,  if  indeed, 
his  punishment  shall  ever  come  to  an  end,  at  any  pe- 
riod, howevei  distant.  If  his  punishment  should  con- 
tinue for  years,  or  forages,  or  for  ns  many  millions  of 
ages,  as  there  are  stars  in  the  firmament,  or  sands  upon 


;30b  SERMON    XV  HI. 

the  seashore  ;  yet,  if  after  tliis  period,  or  any  other 
limited  duration  expires,  he  shall  be  freed  from  mis- 
ery and  admitted  o:-  heaven  and  there  spend  an  endless 
eternity  in  the  love,  service  and  enjoyment  of  God,  it 
Avill  be  good  for  him,  that  he  was  born  ;  and  his  exis- 
tence, upon  the  whole,  will  bo  an  unspeakable  bles- 
sing. Therefore  we  must  either  deny  the  veracity  of 
Christ,  or  believe  that  Judas  is  finally  and  eternally 
lost. 

If  Christ's  promise  to  the  apostles  should  be  object- 
ed here,  1  answer,  that  promise  depends  upon  the  truth 
of  Peter's  declaration.  L«et  us,  therefore,  liear  and 
compare  both  the  declaration  and  promise.  ''Then  an- 
swered Peter  and  said  unto  him,  Behold,  we  have  for- 
saken all  and  followed  thee  ;  what  shall  v^^e  have  there- 
fore ?  And  Jesus  said  unto  them.  Verily  I  say  unto 
you,  that  ye,  that  have  followed  me  in  the  regeneration, 
when  the  son  of  man  shall  sit  on  the  throne  of  his  glory, 
ye  also  shall  sit  upon  twelve  thrones,  judging  the  twelve 
tribes  of  Esrael."  This  dignity  Christ  promises  to  con- 
fer on  the  apostles,  on  the  conditionof  their  having  for- 
saken all  and  followed  him.  But  though  Peter  really 
thought,  that  they  all  had  performed  this  condition,  yet 
he  was  under  a  great  m'jstake.  For  Judas  of  whose 
character  he  was  then  and  afterwards  ignorant,  never 
had  been  regenerated,  nor  forsaken  all  for  Christ,  nor 
followed  him  from  supreme  love  to  him.  Therefore 
the  promise  did  not  apply  to  him.  He  had  no  portion 
nor  lot,  in  that  matter.  Accordingly  Christ  excluded 
him  from  the  number  of  his  apostles  in  his  last  prayer. 
These  are  his  vvords,  ''  1  pray  not  for  the  world,  but 
for  them,  whom  thou  hast  given  me  ;  for  they  are  thine. 
Holy  Father,  keep  through  thine  own  name  those, 
whom  thou  hast  given  me,  that  they  maybe  one,  as  wo 
are.  Those,  that  thou  gavest  me,  I  have  kept  and  none 
of  them  is  lost,  but  the  son  of  perdition  ;  that  the  scrip- 
ture might  be  fulfilled."  This  prayer,  together  with 
Christ's  declaration  in  our  text,  absolutely  cuts  olf  Ju- 
das from  every  promise  of  favour  and  seals  his  eternal 
destruction  sure.     I  proceed  to  observe, 


SERMON    XVIII.  .'309 

8.  That  God  decreed  the  life,  the  death  and  final 
state  of  Judas,  before  he  was  born.  Judas  vvas  a  very 
extraordinary  person.  Many  of  his  actions  were  sinj^u- 
Idr  and  peculiar  to  himself;  such  as  were  never  done 
by  any  other  person  befon-  nor  since.  Nor  could  thev 
been  done  ever  by  himself  liad  he  been  born  in  any  oth- 
er age,  or  lived  in  any  other  part  of  the  world.  And 
those  peculiarities,  we  may  presume,  did  not  meet  in 
Judas  by  mere  chance  ;  but  were  designed  and  eflC'ct- 
ed  by  the  supreme  being.  Accordingly  we  find,  thc)t 
Judas  like  other  rema:-!:able  persons,  particulaily  Josi- 
ah  and  Cyrus,  was  foretold  and  characterised,  ages 
before  he  was  born.  David  had  him  in  his  view, 
when  he  wrote  the  forty  first  Psalm  and  ninth  verse. 
"  Yea,  mine  own  familiar  friend  in  whom  I  trusted, 
who  did  eat  of  my  bread,  hath  lifted  up  his  heel  against 
me."  This  prophesy  (  hrist  applies  to  Judas,  in  the 
eighteenth  verse  of  the  thirteenth  chapter  of  Jolm's 
gospel.  He  says,  ''  i  speak  not  of  you  all  ;  I  know 
whom  I  have  chosen  ;  but  that  the  scripture  migli!  be 
fulfilled.  He,  that  eateth  with  me  hath  lifted  up  iiis 
heel  against  me."  And  in  the  twenty  sixth  verse  he 
expressly  mentions  Judas,  as  the  person  described. 
The  untimely  end  of  Judas  is  also  foretold  and  des- 
cribed by  David  in  the  sixty  ninth  Psalm.  Having 
represented  the  bitter  circumstances  of  Christ's  cruci- 
fixion, he  proceeds  to  denounce  the  fearful  ruin  of  such 
persons,  as  should  be  concerned  in  his  death.  ''Let 
their  table  become  a  snare  before  them  ;  and  that, 
whicli  should  have  been  for  their  welfare,  let  it  become 
atrap.  L'^^t  their  eyes  be  darkened,  that  they  sec  not; 
and  make  their  loins  continually  to  shake.  Pour  out 
thine  indignation  upon  them  and  let  thy  wrathful  anger 
take  hold  f  them.  L^t  their  Jiabifction  be  di so- 
la ts,  and  let  no  man  dwdlintluir  tnits.^'  This 
prophetic  denunciation  of  divine  wrath  against  tie 
murderersofi  hrist,  the  apostle  Prter  applies,  partieu- 
laHy,  to  JuHas  in  the  f?«NT  chapter  of  the  Acts.  "  \n 
those  days  Peter  stoo'l  u:i  m  the  midst  of  the  disciples 
and  said,  men  and  brethren,  this  scripture  must   needs 


310  SERMO^'    XVIII. 

have  been  fulfilled,  which  the  Holy  Ghost,  by  the 
mouth  of  David,  spake  before  concerning  Judas,  who 
was  ^uidc  to  them,  that  took  Jesus.  For  he  was 
numbered  with  us  and  had  obtained  part  of  this  minis- 
try. Now  this  man  purchased  a  field  with  the  reward 
of  iniquity  ;  and  falling  headlong,  he  burst  asunder 
in  thti  midst  and  all  his  bowels  gushed  out.  And  it 
^vas  known  to  all  the  dwellers  at  Jerusalem  ;  insomuch 
as  that  field  is  called  in  their  proper,  tongue,  Ac- 
eklenia,  that  is  to  say,  the  field  (f  blood.  For  it 
is  written  in  the  book  of  Pr^cdms,  Lrt  his  haliia- 
tion  he  diSolate  and  let  no  man  dwdl  tlicrtin ; 
and  his  bishoprick  let  another  take."  Now  David 
lived  above  a  thousand  years,  before  the  birth  of  Ju- 
das. Consequently  the  life  and  death  and  end  of  Ju- 
das were  decreed  and  foretold  above  a  thousand  yfars, 
before  he  w^as  born,  which  affords  a  strong  preM^mp- 
tion,  that  they  were  decreed  from  eternity.  And,  in- 
deed, this  is  more  than  intimated  by  the  apostle  Fcter. 
He  said,  "Ye  men  of  Israel,  hear  these  words  ;  Jesus 
of  Nazareth,  a  man  approved  of  God  among  you  by 
miracles  and  wonders  and  signs,  which  God  did  by 
him  in  the  midst  of  you,  as  ye  yourselves  also  know  ; 
Flim,  being  delivered  by  the  determinate  covncil 
and  foreknoivlcdge  of  God,  ye  have  taken  and  by 
wicked  hands  have  crucified  and  slain."  If  the  ac- 
tions of  Judas  were  decreed,  no  doubt  his  life  and 
death  &L  every  thing  respecting  him,  through  his  whole 
existence  were  also  decreed.  And  if  they  were  ever 
decreed,  they  must  have  been  decreed  from  eternity. 
For  any  new  thought,  purpose,  or  design  in  the  divine 
mind  must  be  inconsistent  with  the  absolute  immuta- 
bility of  the  divine  being.  Hence  it  is  evident,  that 
Judas  was  a  reprobate,  a  son  of  perdition  and  ordained 
from  eternity  to  eternal  destruction.      Yet, 

0.  Cod  brought  Judas  into  being  to  answer  w^se 
and  no])le  designs.  God  created  all  things,  according 
to  his  cternaJ  purpose  in  Christ  Jesus.  He  had  the 
scheme  of  redemption  in  view,  before  he  laid  the  foun- 
dation of  the  world.     He  intended  to  save  some  of  the 


SERMON    XVIII.  [Jil 

human  race,  through  the  death  of  his  Son.     But  if  his 
Sun,  who  was  holy  and  harmless,  must  die,    he    must 
die  by  the  hand  oi'a  wicked  instrument.     Accordin'^-ly, 
it*  the  death  of  Christ  must  be  fixed,  the  hislrumerit  of 
his  deaih  must  also  be  fixed.     Hence  it  was  as  neces- 
sary,  that   Judas     should   be   born,    as    that   Christ 
should  be  born  ;  and  that  J  udas  should  betray  him,  as 
that  he  should  die.     Therefore  the  life  and  conduct  of 
Judas  were  connected   with   the  glorious  scheme    of 
man's  redemption.     He  was  not  a  cypher  in  the  world, 
but  an  important  instrument  in  the  hand  of  God  of  ac- 
complishing the  great  purposes  of  his  grace.     These 
glorious  ends  \vere  present  in  the  mind  of  God,  when 
he  decreed  the  existence,  character,  conduct  and  state 
of  J  udas.     And  that  he  formed  him    to  be   an   instru- 
ment of  accomplishing  these  ends,  appears  evident,  from 
his  foretelling  his  existence  and  describing  his  charac- 
ter and  conduct,  ages  before  he  was  born      By  this  he 
has  taught  us  what  w^ere  his  designs,    in   giving  exist- 
ence to  Judas.     As  we  know  God  raised  up  Cyrus  to 
be  the  deliverer  of  his  people  from  the  Babylonish  cap- 
tivity, because  he  foretold  his  hfe  and  appointed  him  to 
that  object,  long  before  his    existence  :    so   we  know 
that  God  raised  up  Judas  to  do  those  actions  and  an- 
swer those  ends,  which  he  had  foretold,  ages  before  he 
was  born.     Though  God  knew,  that  Judas  would  be 
miserable   forever  and  that  it  would  have   been  good 
for  him,  if  he  had  never  been   born  ;  yet   he  did  not 
bring  him  into  being  for  the  sake  of  his   misery;  but 
for  the  sake  of  his  own  glory  \u  the  salvation   of  myr- 
iads of  the  human  race.     And  this  end  was   a  good, 
infinitely  superior  to  the  ruin  of  one    person.     God, 
therefore,  had  the    greatest,  wisest  and  best  end,   in 
decreeing  and  effecting  the  eternal  perdition  of  Judas. 
I  have  now  finished   my  observation  upon    Judas. 
It  has  been  my  object  to  exhibit    his   character,    con- 
duct and  state  in  the  plain  and  clear  hght  of  truth.      I 
have   mentioned   several  particulars  concerning  him, 
not  because  they  were  important  in  themselves,  but  tu 
open  the  way  for  some  deductions,  which   may,  per- 


312  SERMON    XVIII. 

hap^,  appear  with  more  advantage  and  perspicuit}^  from 
sucli  a  minute  detail  of  circumstances.  On  this  sub- 
ject,  hjvV':ivei%  trutii  is  the?  only  tbin:^,  which  wa  ought, 
to  regard.  If  the  preceding  observations  are  but  true, 
they  will  establish  some  points  of  weighty  and  solemn 
importance  upon  a  firioer  foundatian  than  visionary 
speculation,  or  metaphysical  arguments.  You  will 
allow  mo,  then,  to  request  your  attention  and  candor, 
while  I  make  a  few  deductions  from  the  subject,  which 
has  been  under  our  consideration. 

1.  This  instance  of  the  son  of  perdition  subverts  the 
scheme  of  universal  salvation.  Though  this  scheme 
has  lately  been  propagated  with  great  zeal,  boldness 
and  confidence  and  has  gained  a  multitude  of  proselytes, 
yet  it  has  no  better  foundation  than  falsehood  and  de- 
lusion. For  it  is  contrary  to  plain  fact : — Judas 
is  lost.  And  this  single  instance  of  perdition  over- 
throws all  the  arguments,  that  ever  have  been  advanc- 
ed, or  ever  can  be  invented,  in  favor  of  the  final  salva- 
tion of  the  whole  human  race. 

Is  it  said,  that  from  eternity  Christ  was  so  united  to 
mankind,  that  when  he  appeared  and  acted  as  Media- 
tor on  earth,  his  actions  were  our  actions  ;  his  obedi- 
ence, our  obedience  ;  and  his  sufferings,  our  suffer- 
ings ?  and  that  he  has  removed  the  curse  of  the  law 
from  the  whole  posterity  of  Adam  and  entitled  all 
mankind,  without  any  act  on  their  part,  to  eternal  sal- 
vation ?  This  notion  is  not  only  absurd  in  its  own 
nature,  but  contrary  to  plain  fact.  Judas  who  was  a 
son  of  Adam  and  the  son  of  perdition,  is  finally 
lost. 

Is  it  said,  that  God  could  have  no  other  motive  in 
the  creation  of  mankind  than  their  happiness  ;  and  that, 
consequently,  they  must  all  be  finally  happy.  Tliis 
notion  is  also  contrary  to  fact.  God  did  not  create 
Judas  merely  to  make  him  happy  ;  for  he  knew  from 
eternity,  that  it  would  have  been  good  for  him,  if  he 
had  not  been  born. 

Is  it  said  that  the  mercy  of  God  will  not  suffer  any 
of  the  human  race  to  perish  eternally  ?      This  also  is 


SERMON    XVIII.  313 

in  the  face  of  plain /ac^     The  mercy  of  God  has  suf- 
fered the'  son  of  perdition  to  be  eternally  lost. 

Is  it  said,  that  men  are  the  offspring  of  f  »od  and  a 
part  of  the  divine  essence,  so  that  his  punishing-  thcni 
w^ould  be  the  same  as  punishing  himself,  which  is  ab- 
surd /  Even  this  is  but  a  bold  supposition  against 
plain  fact.  Judas  was  a  man  and  as  nearly  allied  to 
the  great  Father  of  spirits,  as  any  other  man.  Yet 
God  has  banished  him  from  his  presence  and  consign- 
ed liim  to  eternal  perdition. 

These  arguments  and  all  other  arguments,  that  can 
be  urged  in  favor  of  universal  salvation,  are  lighter  tnan 
a  feather,  when  thrown  into  the  scale  against  this  plain 
fact  —the  perdition  of  Judas.     This  single  mstance 
as  effectually  subverts  the  scheme  of  universal  salvation, 
as  a  thousand.      If  one  of  mankind  may  be  finally  lost, 
then  two  may,  or  twenty,  or  twenty  millions.  Indeed, 
if  one  may  be  lost,  we  can  fix  no  limitation  to  the  num- 
ber, that  may  finally  perish.      If  one  has  been   lost,  if 
Judas  is  in  hell,  we  have  reason  to  think,  that  Cain  is 
there  ;  that  the  old  world,  swept  away  by  the    flood, 
are  there  ;  that  the  people  of  Sodom    and  Gomorrah 
are  there  ;  that  Pharaoh  and  his  hosts  are  there  ;  that 
the  Israelites,  whose  carcases  fell  in   the    wild.rness, 
are  there  ;  that  the  nations  of  Canaan,  who   were  de- 
stroyed from  the  eaith  in  the  days  of  Joshua,  are  there; 
that  the  blinded  Jews  of  Christ's  day  are  there  ;  that 
Simon  Magus,  Herod,  Ananias  &.  Sapphiraare  there; 
and  that  vast  numbers   of  mankind  in  every    age  and 
every  part  of  the  world,  who  have  since  lived  and  died 
in  impenitence  and  unbelief,    are    also   there.       And 
myriads    and  myriads  more  may  yet  go    to  the  same 
place  of  torment.     Without    any    quf^stion,     '•  The 
•wicked  shall  be  turned  into  hell  and    all   the  nations, 
that  forget  God.     Wide  is  the  gate  and  broad  is   the 
way,  that  leadeth  to  destruction  ;  and  many   there  be, 
who  go  in  thereat." 

2.  This  instance  of  Judas  removes  all  the  objections, 
that  ever  have  been  made,  or  can  be  made  against  the 
doctrine  of  divine  decrees  ;  and  even  the  most  obnox- 

40 


.3H  SERMON    XVlll. 

ions  part  of  it,  the  doctrine  of  reprobation.  This  doc- 
trine is  true  in  fact.  Judas  was  a  reprobate. 
Tliou2;b  there  is,  perhaps,  no  other  doctrine  more  fully 
asserted  in  the  scriptures,  or  more  easily  demonstrated 
from  the  perfections  of  God,  than  the  doctrine  of  de- 
crees ;  yet  of  all  doctrines  this  has  been  the  most  stren- 
uously opposed  and  absolutely  denied.  Many  objec- 
tions, and  some  very  plausible,  have  been  urged  against 
it.  However,  they  must  all  be  equally  refuted  by 
this  single  instance  of  Judas. 

It  is  said,   if  God  has  appointed  any  to  destruction 
from  eternity,  then   he  could   have  no  other   end  in 
bringing  them  into  existence,   but  their   destruction. 
But  this  is  a  groundless  objection.  For  God  appointed 
Judas  to  destruction  from  eternity  ;  yet  he  had  nobler 
ends  than  his  destruction  in  giving  him   his  existence. 
He  formed  him  to  be  an  instrument  of  promoting  his 
own  glory  in  the  salvation  of  sinners.  And  for  this  end 
he  gave  him  his  existence  and  sent  him  to  destruction. 
Therefore,  it  is  possible  ;  and  from  the  rectitude  of  the 
divine  character,   it  is  absolutely  certain,  that  God 
aims  at  wise  and  good  ends  in  the  existence  of  the  non- 
elect  and  does  not  delight,  simply,  in  their  destruction. 
The  apostle  Paul,  who  was  a  bold  and  noble  asserter 
of  the  doctrines  of  election  and  reprobation,  never  main- 
tained, but  positively   denied,    that  God   made  any  of 
mankind,  merely  to  destroy  them.  Though  he  declares 
that  God  intended  to  destroy  Pharaoh,  yet  he  asserts 
that  he  raised  him   up,  not  for  this   purpose,  but  for 
another,  truly  noble  and  excellent,  that  his  name  might 
be  declared  tliroughout  all  the  earth.      And  speaking 
of  the  reprobate  Jews,  in  distinction  from  the  remnant 
according  to  the  election  of  grace,  he  denies  that  God 
had  no  other  end  in  their  existence  than  their  misery 
and  ruin.     ''I  say,  then,  have  they  stumbled,  that  they 
should  fall  ?  God  forbid  !  but  rather  through  their  fall 
salvation  is  come  to  the  Gentiles.''     As  if  he  had  said, 
It  would  be  impious  to  suppose,  that  God  designed  the 
Jews  should  stumble,  n*erely  that  they  might  fall  and 
be  lost.     No  !  far  be  such  a  thought  from  our  hearts. 


SERMON    XVIII.  315 

Th3  truth  is,  God  had  a  wise  and  gracious  design  in 
their  stumbling  at  Christ  ;  tlie  rock  of  offence  ;  even 
to  bre<ik  down  the  wall  of  partition  between  Jews  and 
Gentiles  and  open  the  way  to  send  the  salvation  of  the 
gospel  to  the  ends  of  the  earth.  God  never  destroys 
any  human  being  for  the  sake  of  his  destruction,  but  for 
the  glory  of  Ins  great  name  and  for  the  highest  interest 
of  his  holy  kin-gdom. 

It  is  said,  the  doctrine  of  decrees  is  repugnant  to 
free  agency.  If  God  decrees  all  the  actions  of  men, 
then,  it  is  said,  the  freedom  of  willing  and  acting  is  do 
stroyed.  But  was  not  Judas  a  free  agent  ?  Did  he 
not  act  freely  in  all  his  conduct  ?  Was  he  not  volun- 
tary in  following  Christ,  in  professing  to  love  him,  in 
carry mg  the  bag,  in  preaching  the  gospel,  in  betraying 
Christ  for  thirty  pieces  of  silver  and  finally  in  laying 
violent  hands  upon  his  own  life  ?  .  Indeed,  Was  there 
ever  a  man,  who  enjoyed  greater  freedom  than  Judas^ 
Or  can  we  conceive  of  a  man's  possessing  and  exercis- 
ing greater  freedom  than  he  did,  through  the  whole 
course  of  his  life?  Yethishfe,  conduct,  death  and  state 
were  decreed  by  the  determinate  council  and  fore- 
knowledge of  God.  The  divine  decrees,  therefore,  are 
in  fact  consistent  w^ith  free  agency.  If  Judas  acted 
freely,  then  every  other  man  may  act  freely,  notwith- 
standing the  divine  decrees. 

It  is  said,  that  the  doctrines  of  election  and  reproba- 
tion are  inconsistent  with  the  use  of  means.  If  God 
has  decreed  to  save  some  of  mankind  and  to  destroy  the 
rest,  then  it  is  vain  to  teach,  warn,  counsel,  command, 
or  use  any  means  with  men  to  bring  them  to  G  od,  the 
end  bemg  already  fixed  and  decreed.  But,  not  to  insist 
upon  the  inseparable  connection  between  means  and 
ends,  I  will  only  observe,  that  this  objection  bad  no 
weight  in  the  mind  of  Christ.  He  knew  God  had  de- 
creed to  destroyJudas  and  save  the  rest  of  the  apostles. 
Yet  he  was  indefatigable  in  teaching,  commanding, 
warning  and  counselling  his  disciples  ;  and  Judas, 
amon*?  the  rest  Whatever  others  may  think,  -  hnst 
thought  the  doctrine  of  decrees  to  be  consistent  with 


316  SERMON    XVIII. 

th  '  use  of  means.    And  \i  Christ  was  right  in  his  opin- 
ion, then  others  are  wrong  in  making  this  objection. 

it  is  said,  the  doctrines  of  election  and  reprobation 
carr>  the  idea  of  partialiiy  in  the  divine  Being,  which 
is  a  blemish  m  his  chaiacter.  But  this  objection  does 
not  lie  iigainst  the  divine  decrees,  but  the  divine  con- 
duct. God  did  choose  Paul  and  reprobate  Judas. 
And  if  God's  doing  this  was  not  partiality  ;  neither  was 
his  decreeing  to  do  it.  Partiality  does  not  consist  in 
God's  treating  one  man  differently  from  another  ;  but 
in  his  treating  one  man  differenily  from  another,  with- 
out any  reason  for  it.  Hence  God's  choosing  some 
to  life  and  appointing  others  to  death,  for  wise  and  holy 
reasons,  implies  no  partiality  in  the  divine  affections, 
or  conduct. 

It  is  said,  the  doctrines  of  decrees,  in  its  full  extent, 
implies,  that  God  brings  some  men  into  a  state,  that  is 
worse  than  non-existence,  which  is  inconsistent  with  his 
goodness.      It  is  readily  granted,  that  God  does  bring 
some  men  mto  existence  in  a  state  worse  than  non-exis- 
tence.     He  did  so  in  respect  to  Judas.      It  had  been 
good  for  that  man,  if  he  had  not  been  born.     But  bow 
this  should  be  considered   an  objection   against  divine 
gO(;dness,  when  God  does  it,  as  in  the  case  of  Judas, 
with  a  view  to  his  own  glory  and  the  greatest  good  of 
the  universe,  it  is  hard  to  conceive  ;  since  it  is  a  clear 
demonstration  of  the  contrary.     Thus  the  doctrines  of 
election  and  reprobation  stand  confirmed  against    all 
objections,  beyond  a  doubt.     For  there  is  no  reason- 
ing against  facts.       And  it   is    a  plain   fact,  that  God 
has  elected  and  appointed  a  part  of  mankind  to  salva- 
tion and  r(^probated  the  other  part  of  mankind  to  de- 
struction.    So  long  as  the  case  of  Judas  stands  re- 
corded in   th-e   word  of  God,   the    Bible    must  be  re- 
nounced, or  the  doctrines  of  election  and  reprobation 
must  be  believed. 

3.  It  appears  from  the  instance  of  Judas,  that  sin 
may  be  thci  occasion  of  good.  It  has  been  so  in  one 
case  ;  and  it  may  be  so  in  other  cases,  it  is  ceitain, 
that  the  sin  of  Judas  was  the  occasion  of  good.     His 


SERMON    XVIII.  317 

betrayinj2j  his  Lord  and  Master  was  a  sin  of  Ibc  first 
magnitude  ;  and  perhaps,  all  circumstances  considered 
the  greatest  sin,  ihat  ever  was  committed  by  men,  or 
devils.  Yet  it  proved  the  occasion  of  the  greatest  bles- 
sings, that  ever  came  to  our  fallen  race.  It  was  the 
occasion  of  all  the  benefits  of  (  hrist's  redemption.  If 
it  be  asked,  what  is  intended  by  sin's  being  the  occasion 
of  good  ;  I  answer,  the  same  that  is  meant  by  a  mur- 
der's being  the  occasion  of  an  excellent  sermon.  Not 
that  the  murder  makes  the  sermon,  but  that  the  mur- 
der was  that,  without  which  the  preacher  would  not  Sc 
could  not  make  the  sermon,  adapted  to  that  particular 
occurrence  of  divine  providence.  So  sin,  in  itself,  does 
not  make  good,  but  is  that,  without  which  some  good 
cannot  take  place.  Now,  if  the  sin  of  Judas  may,  in 
this  sense,  be  the  occasion  of  good,  then  the  sin  of  any 
other  man,  or  of  all  mankind  may  be  the  occasion  of 
good  in  the  same  sense.  There  is  no  absurdity  in  the 
supposition.  And  if  it  be  possible,  in  the  nature  of 
things,  for  sin  to  be  the  occasion  of  good,  then  it  is  cer- 
tain from  the  rectitude  of  the  divine  chc^racter,  that 
it  will  be  so.  God  would  neither  introduce  sin  mto 
the  world,  or  suffer  it  to  exist,  but  for  the  wisest  and 
best  ends.  So  that  we  may,  with  the  Psalmist,  be  as- 
sured, that  the  wrath  of  man  shall  praise  the  Lord  and 
the  remainder  of  wrath  he  will  restrain,  (lod  will  so 
order  and  govern  the  conduct  of  men,  that  no  more  sin 
shall  exist  than  shall  be  the  occasion  of  good. 

4.  The  case  of  Judas  shows,  that  sin's  being  the  oc- 
casion of  good  is  no  excuse  for  the  sinner.  It  was 
none  to  Judas.  He  felt  as  guilty  as  if  no  benefit  had 
ever  come  to  the  world  by  his  sin.  And  w  hilst  he  be- 
holds the  whole  number  of  the  redeemed,  throuoh  the 
blood  of  Christ,  in  the  mansions  of  eternal  blessedness, 
it  will  never  afford  him  tiie  least  excuse  for  betraying 
innocent  blood.  He  will  be  conscious  to  himself,  that 
he  never  desired  nor  intended  that  good,  liy  betraying 
Christ  ;  and  therefore  his  guilt  is  the  same,  jis  it  no 
good  had  fiow^ed  from  his  crime.  And  it  istruo  of  ev- 
ery sinner,  that  his  guilt  is  not  the  least  extenuated  by 


318  SERMON    XVIII. 

the  good,  that  may  arise  from  his  sins.  God's  end  in 
the  taking  place  of  sin  is  directly  opposite  to  the  sin- 
ner's. God  aims  at  good,  but  the  sinner  aims  at  evil. 
So  it  was  with  the  king  of  Assyria.  To  him  God 
said,  ''O  Assyrian,  the  rod  of  mine  anger  and  the 
staff  in  their  hand  is  mine  indignation.  I  will  send  him 
against  an  hypocritical  nation  ;  against  the  people  of 
my  wrath  will  I  give  him  a  charge,  to  take  the  spoil 
and  to  take  the  prey  and  to  tread  them  down,  like  the 
mire  of  the  streets.  Howbeit,  he  meaneth  not  so,  nei- 
ther doth  his  heart  think  so  ;  but  it  is  m  his  heart  to  de- 
stroy and  cut  off  nations  not  a  few."  On  account  of  his 
intention  &  design,  the  Assyrian  monarch  was  inexcus- 
ably guilty  and  deserved  the  divine  indignation.  Ac- 
cordingly God  threatens  to  punish  him  for  his  ambi- 
tion and  cruelty.  "  Wherefore  it  shall  come  to  pass, 
that  when  the  Lord  hath  performed  his  whole  work 
upon  mount  Zion  and  on  Jerusalem,  I  will  punish 
the  fruit  of  the  stout  heart  of  the  king  of  Assyria  and 
the  glory  of  his  high  looks  "  The  conduct  of  sinners 
is  as  evil,  guilty  and  hateful  in  its  own  nature,  as  it 
would  be,  if  no  good  w^ere  ever  occasioned  by  its  exist- 
ence. And  therefore  the  wise  and  holy  conduct  of 
God,  in  causing  good  to  arise  from  the  existence  of  evil, 
can  never  afford  sinners  any  excuse  for  their  sinful  con- 
duct.    Hence, 

5.  Sin's  being  the  occasion  of  good  affords  no  en- 
couragement to  commit  sin.  Sin  brings  both  guilt 
and  punishment  upon  the  sinner.  It  did  upon  Judas. 
Behold  the  guilty,  miserable  man  !  He  betrays  in- 
nocent blood.  His  conscience  awakes  and  condemns 
him.  I^e  comes  trembling  and  throws  down  the  thirty 
pieces  of  silver,  the  reward  of  iniquity.  He  confesses 
his  guilt  and  sinks  down  into  horiX)r  and  despair,  under 
the  stings  of  a  guilty  conscience.  ''  A  wounded  spir- 
it who  can  bear  !"  He  feels  the  worm,  that  never 
dies  and  tastes  the  beginning  of  eternal  sorrows.  His 
punishment  is  greater  than  he  can  bear  He  can  con- 
ceive of  nothing  more  terrible  in  the  bottomh^ss  pit  than 
his  present  aniruish  and  torment.     And,  therefore,  by 


SERMON    XVUI.  *319 

the  violence  of  his  own  hands,  he  piungr^s  himself  into 
the  regions  of  darkness  and  despair.  i'here  he  lies, 
bound  in  chains  unto  the  judgment  of  the  great  day  ; 
when  he  shall  appear  with  sliame  and  contempt,  hear 
his  fearful  doom  and  sink  again  into  the  fire,  that  never 
shall  be  quenched.  Endless  punishment,  torment  and 
despair  in  hell,  are  all  the  encouragement,  there  is  to 
sin.  God  "  will  render  indignation  and  wrath,  tribula- 
tion and  anguish  unto  every  soul  of  man,  that  doeth 
evil."     Hence. 

6.  Sinners  will  have  no  excuse,  if  they  abuse  the 
means  of  grace,  reject  the  otFers  of  life  and  expose 
themselves  to  eternal  ruin.  One  of  their  number  has 
made  the  awful  experiment  and  found  himself  without 
hope  and  without  excuse.  And  those,  who  tread  in 
his  steps,  will  come  to  the  same  end.  They  will  have 
no  excuse  for  their  wickedness  and  misery  from  the 
patience  of  God,  from  the  native  corruption  of  their 
hearts,  nor  from  the  divine  decrees.  Their  mouths 
will  be  shut  ;  and  they  will  stand  guilty  and  confound- 
ed before  God.  Into  such  a  state  Judas  brought  him- 
self by  his  own  voluntary  and  desperate  wickedness. 
And  every  sinner  will  find,  that  his  guilt  is  all  his  own 
and  that  he  alone  must  bear  it,  though  it  sinks  him  into 
endless  torment  and  despair.     Tiierefore, 

To  conclude,  let  every  sinner  be  entreated  to  flee 
from  the  wrath  to  come.  Be  assured  there  is  wrath 
to  come  ;  and  that  your  damnation  slumbereth  not. 
Notwithstanding  the  mercy  of  God  in  the  gift  of  Christ, 
the  common  smiles  of  divine  providence  upon  you  and 
the  patience  and  forbearance  of  God  towards  you  ;  yet 
it  is  in  the  heart  of  God  to  send  you  down  to  the  pit 
of  woe  and  despair,  if  you  do  not  repent  and  believe 
and  obey  the  gospel.  He  treated  Judas  as  kmdly  in 
this  life  as  he  has  treated  you.  And  yet  he  has  turn^^d 
him  into  hell  for  his  sins.  And  he  will  treat  you  in  the 
same  awful  manner.  Be  entreated,  tiien,  by  the  ter- 
rors of  the  Lord,  by  the  mercy  of  Christ,  by  the  joys 
of  heaven  and  by  the  torments  of  hell,  to  fall  down 


320  SERMON    XVIII. 

immediately  before  the  righteous  God.  And  not  on- 
ly confess  your  sins,  as  Judas  did,  but  heartily  repent 
and  truly  believe  the  gospel  and  give  up  yourselves  to 
the  Lord  in  an  everlasting  covenant.  ''  Behold,  now 
is  the  accepted  time  ;  behold,  now  is  the  day  of  salva- 
tion ;"  He,  that  repents  and  believes,  shall  be  saved  ; 
but  he,  that  believeth  not,  shall  be  damned. 


SERMON  XIX. 


THE  sosra  OP  heavbst. 


Revelation,  xix.  3. — J2nd  again  they  saidy 
Mldata. 

John,  the  last  of  the  apostles,  wrote  this  book,  while 
in  banishment  in  the  Isle  of  Patmos.      fie   was  favor- 
ed with  extraordinary    visions  of  the  heavenly   world 
and  inspired  to   foretel  the    most  important  changes, 
which  were  to  pass  over  the  world  from  his  day  to  the 
end  of  time.     From  the  fourteenth  chapter  to  the  close 
of  the  bopk,  he  gives  very   striking   representation  of 
the  increase    and   prosperity  of  the  Church    and  the 
final  overthrow    of  Babylon,    which   mystically  rep- 
resents Antichrist,  the  great  head  of  all  opposition  to 
it.     He  ^ays,    "  I    looked  and    lo,  a  Lamb  stood  on 
mount  Zion  and  with  him  an  hundred   and  forty  four 
thousand  having  his  Father's  name  written  in  their  fore- 
heads." This  Lamb  was  an  emblem  of  Christ  surround- 
ed by  those,  whom  he   had  redeemed   from  the   earth. 
After  the  safe  arrival  of  the  Church  in  heaven,  he  says, 
there  followed  another  angel,   saying,     *' Babylon    is 
fallen,  is  fallen,  that  great  city,  because  she  made  all  na- 
tions drink  of  the  wine  of  the  wrath  of  her  fornicalfon.'^ 
And  after  these  things  he  says.  "  I  heard  a  great  voice 
of  much  people  in  heaven,  saying  Alleluia:  salvation 
and  glory  and  honor  and  power  unto  the  L)rd  our  God. 
For  true  and  righteous  are  his  judgments  :  for  he  hath 
judged  the  great  whore,  which  did  corrupt  the  earth  with 
fornication  and  hath  avenged  the  blood  of  his  servants 
at  her  hand.     And  again  they  said,  Alleluia.     And  her 
smoke  rose  up  forever  and  ever."     AH  duia signifies, 
Praise  ye  the   Lord.      This  is  the    truth,  which  li«S 
on  the  face  of  the  text : 

41 


322  SERMON    XIX. 

The  heavenly  hosts  will  praise  God  for  punishing  the 
finally  impenitent  forever. 

It  IS  proposed  to  show,  in  the  tlrst  place,  that  they 
will  praise  God  for  punishing  the  finally  impenitent  for- 
ever, and  then  to  inquire,  why  they  will  do  it. 

I.  I  am  to  show  that  the  heavenly  hosis  will  praise 
God  for  punishing  the  finally  impenitent  forever. 

1.  'ihis  appear.:,  from  the  representations  of  scripture. 
The  Cimrch  of  God  on  earlh  sang   praises  to  God  for 
the  display  of  his  justice  in  the  destruction  of  Pharaoh 
and  his  army  in  the  Red  Sea.     When  the   people  of 
God  had  passed  through   it  on    dry  ground   and  saw 
the  Egyptians  overwhelmed  in  the  merciless  waves  ; 
"  Then  sang  xVioses  and  the  children  of  Israel  this  song 
unto  the  Lord  and  spake,  saying,  1  will  sing  unto  the 
Lord  for  he  hath  triumphed    gloriously  :     the   horse 
and  the  rider  hath  he  thrown  into  the    sea."     And  the 
apostle  John  heard  the  inhabitants  of  heaven  sing  this 
same  song  in  the  praise  of  God  for   destroying  his  im- 
penitent and  incorrigible   enemies.     When   the  seven 
angels,  who  had  the  seven  last  plagues  to  inflict  upon 
the  wicked  w^orld,  as  marks  of  God's  just  &,  awful  dis- 
pleasure, were  prepared  to  pour  out  the   vials  of  divine 
wrath,  then  John  heard  "-  them  sing  thasong  of  Moses, 
the  servant  of  (jod  and  the  song  of  the  Lamb,    saying, 
Great  and  marvellous  are  thy  works,  Lord   God  Al- 
mighty ;  just  and  true   are  thy  ways,    thou  King  of 
saints."     When  Isaiah  had  a  vision  of  heaven  and  of 
the  desolating  judgments,   which   God  had    sent  upon 
the  wicked,  upon  earth,  he  heard  the  heavenly    hosts 
cry  one  unto  another,  '^  Holy,  holy,  holy,  is  the   Lord 
of  hosts  ;  the  whole  earth  is  full  of  his  glory."     Isaiah 
and  John  were  eye  and  ear   witnesses  of  the    feelings 
an'l  language  of  the  heavenly  world,  in    the  view  of 
God's  vindictive  justice  in  punishing  the  wicked.   They 
assure  us,  that  the   heavenly  hosts  do  actually  praise 
God  for  displaying  his  righteous  and  holy  displeasure 
against  the  enemies  of  all  righteousness.      They  cry 
Alleluia,  when    they   behold  the  smoke  of  their  tor- 
ments rising   up  forever  and  ever.     This  leads  me  to 
observe, 


SERMON    XIX.  32J 

2.  These  representations  arc  perfectly  agreeable  to 
the  character  of  perfectly  holy  beings.     Tiie  pure  spir- 
its in  heaven  are  holy  as  God  is  holy  and  just  as  (jod 
is  just  ;  they  feel  as  God  feels  towards  himself  and  ;ill 
his  holy  and  unholy  creatures.     As  God  loves  holiness 
and  hates  sin,  so  they  love  holiness  and  hate  sin,    and 
as  he  is  disposed  to  punish  sin,  so  they  are    pleased  to 
see  him  punish  sin.      It  is  altogether  reasonable,  there- 
fore, to  suppose,  that  they  are  disposed  to  love  him  and 
praise  him  for  giving  sinners  a  just  recompense  of  re- 
ward.      They   see   him    cast   the     wicked  down    to 
hell.     For  John  heard  the  third  angel,  who   was  the 
executioner  of  divine  vengeance,    say,    "If  any  man 
worship  the  beast  and  his  image,  the  same  shall  drink 
of  the  wine  of  the  wrath  of  God,   wdiich  is   poured  out 
without  mixture  into  the  cup  of  his    indignation  ;  and 
he  shall  be  tormented  with  fire  and    brimstone  in  the 
presence  of  the  holy  angels  and  in  the  presence  of  the 
Lamb  :  and  the  smoke  of  their  torment   aseendeth  up 
forever  and  ever."  Who  can  suppose,  that  the  holy  an- 
gels and  spirits  of  just  men  made  perfect  can  be  specta- 
tors of  such  a  scene  without  peculiar  sensibility  ?  They 
must  be  pleased  or  displeased  w^ith  the  divine  conduct; 
they  must  approve,  or  disapprove  of  it.     And  of  neces- 
sity, they  must  either  praise,  or  blaspheme  God,  while 
they  see  him  express  the  indignation  of  his  benevolent 
and  holy  heart   towards  the  disobedient,   impenitient 
and  unbelieving.     Those,  who  believe  wl)at  the  w^hole 
current  of  scripture  gives  us  the  fullest  evidorice  to  be- 
heve,  that  some  of  our  sinful  race  will  be  finally  and 
forever  cast  off,  cannot    disbelieve   that   the  heavenly 
world  will  approve  of  God's  casting  them  off  forever, 
and  sincerely  praise   him  for  all  the  displays  of  his  am- 
iable and  awful  justice  in  the  eternal  condemnation  and 
punishment  of  the  wicked.      For  if  they  do  not  praise 
God,  they  must  blaspheme  him  and    deserve    the  Vr?ry 
punishment,  which  they  condemn.     No  one  can  carry 
his  thoughts  to  heaven  and  believe,  that  there  will  be  any 
blasphemy  there  against  him,  who  sitteth  on  the  throne 
and  the  Lamb,  but  perpetual  praise  for  the  bright  dis- 


524  SERMON    XIX. 

plays  of  divine  justice,  as  well  as  divine  grace.    I  pro- 
ceed 10  ^liow, 

11.  VV  hy  the  heavenly  hosts  will  forever  praise  God 
for  his  forever  punishing  the  wicked  according  to  his 
threatenings  in  hi^  word. 

Here  itmay  be  proper  to  premise,  that  the  holy  and 
benevolent  inhabitants  of  heaven  uo  noi  praise  God  for 
punishing  the  wicked,  because   they  take    pleasure  in 
their  punishment,  simply    considered.       The  God  of 
l6ve  himself  can   take    no  pleasure  in  punishing  the 
wicked,  simply  considered  ;  and  he  says  so  under  the 
solemnity  of  an  oath.     "As  I  live  saith  the  JL;jrd  God, 
I  have  no  pleasure  in  the  death    of  the    wicked  ;  but 
that  the  wicked  turn  from  his  way  and  live."     All  the 
htavenly  world   possess  the   same    benevolent  spirit, 
which  can  take  no  pleasure  in  the  pains  and  sufferings 
of  the  damned,  simply  considered  ;  and  therefore  they 
do  not  praise  God  merely  for  the  punishments  he  in- 
flicts, but  for  the  pure,  perfect  and  holy  justice,  which 
he  displays  in  punishing.     Nor  do  they  praise  God  for 
punishing  the  wicked,  because  they  have  no  regard  to 
the  worth  of  their  immortal  souls   and  the  importance 
t)f  their  eternal   happiness.      They  know  that  their 
souls  are  as  capable  of  enjoying  eternal  happiness  as 
their  own  and  that  their  eternal  happiness  is  as  valuable 
as  their  own,  simply  considered.     And  were  it  consis- 
tent with  the  highest  good  of  the  universe,  they  would 
rejoice  to  see  them  converted,  released   from  punish- 
ment and  admitted  into  heaven,  in  any  future  period  of 
their  existence.     For   they   love   to  enjoy  happiness 
themselves  and  to  see  all  their  fellow  creatures  enjoy  it 
to  as  great  a  degree  and  to  as  long  a  duration,  as  the 
best  good  of  the  universe  requires,  or  admits.     Some 
seem  to  think,  that  if  the  heavenly  inhabitants  do  praise 
God  in  the  view  of  the  miseries  of  the    damned,  they 
must  neci^ssarily  feel  and  express  perfect   malevolence 
towards  th.ose  sinful  and  miserable  objects.     But  this 
idea  ought  to  be  discarded,  because  there  is  no  founda- 
tion for  it  in  scripture,  or  reason.     The  way  is  now 
prepared  to  bring  forward  the  plain  and  positive  rea- 


SERMON    XIX.  325 

sons,  why  the  heavenly  hosts  do  say  '*Amcn,  Alle- 
luia," while  they  behold  the  endless  sufTurings  of  the 
wicked. 

I.  The  first  and  most  obvious  reason  for  their  prais- 
ing God  for  forever  punishing  the  wieked  is,  that  they 
deserve  to  be  punished  forever.  There  is  an  insepara- 
ble connection  between  sin  and  ill  desert.  Every  sin 
deserves  punishment  and  must  forever  deserve  it ;  be- 
cause punishment  has  no  tendency  to  take  away  its  ill 
desert.  Every  transgressor  of  a  human  law,  after  he 
has  suffered  the  penahy  of  it,  still  deserves  to  be  pun- 
ished as  much  as  he  did  before  ;  because  the  punish- 
ment he  has  received  has  not  either  removed,  or  di- 
minished his  guilt,  or  desert  of  punishment.  It  is  true, 
the  good  of  the  public  does  not  require  a  transgressor 
of  the  law  to  receive  a  perpetual  punisiiment,  in  many 
cases  ;  and  for  that  reason,  the  law  does  not  require 
him  to  suffer  i*  punishment  as  long  as  he  Jives  ;  but  in 
some  cases  it  does  require  this  and  that  justly  ;  because 
his  sufferings  do  not  remove,  nor  diminish  his  ill  desert. 
And  this  holds  true,  in  respect  to  punishment  in  a  fu- 
ture state.  Whatever  punishment  God  may  inflict 
upon  the  finally  impenitent  at  the  last  day,  they  will 
deserve  to  suffer  as  long  as  they  exist.  For  they  w  ill 
deserve  it  at  any  future  period  of  their  existence,  as 
much  as  they  did  at  the  moment  God  at  first  inflicted  it 
upon  them.  It  is  as  true,  that  sinners  deserve  eternal 
punishment,  as  that  they  deserve  any  punishment  at 
all.  But  it  seems  to  be  universally  allowed,  by  sin- 
ners themselves,  that  they  actually  deserve  some  pun- 
ishment and  even  more  than  they  are  willing  to  suffer. 
There  can  be  no  doubt  but  that  the  angels  of  light  and 
the  spirits  of  just  men  made  perfect  have  a  much  clearer 
and  juster  view  of  the  ill  desert  of  sin  than  any  of  man- 
kind in  this  present  imperfect  state.  They  have  seen 
apostate  angels  and  apostate  men  and  some  of  them 
have  been  apostate  creatures  themselves.  They  have 
had  great  opportunity  and  abundant  occasion  to  exam- 
ine the  evil  nature  and  ill  desert  of  sin,  with  the  deep- 
est sensibility  and  attention.      They   must   all  know, 


32C  SERMON    XIX. 

that  sin  deserves  not  only  some  punishment,  but  endless 
punishment.      And  those,    who    have   been    redeemed 
from  the  earth,  know  that  they  have  felt  and  acknowl- 
edged that  they  have  deserved  and    still  deserve   eter- 
nal death.     But  if  all  these  holy  creatures   know  that 
sinners  deserve  eternal  punishment,  they  must  see  that 
they  have   a  good  reason  to  praise  God  for  inflicting 
upon  them  the    punishment  they  deserve.       They  do 
not  praise  God  without  a  motive,  nor  from  a  malevo- 
lent motive,  but  from  supreme  love   to   God   and  the 
general  good  of  the  universe,  which  is  the  highest  and 
best  motive  they  can    act   from.      Vindictive  justice 
flows  from   the  pure,  disinterested   and  universal  be- 
nevolence of  the  Deity  ;    and  every  expression  of  it  in 
punishing  the  guilty,  gives  unequivocal  evidence,   that 
lie  has  a  supreme  regard  to  the  highest  good  of  all  holy 
beings  and  is  willing  to  sacrifice  the  good  of  individual 
transgressors  for  the  blessedness  of  bis  holy  kingdom  ; 
which  reflects  the  highest  glory  upon  him.     It  must  be 
the  desire  of  all  holy  creatures,  who  see  and  condemn 
the  ill  desert  of  sinners,  to  desire  that  the  punishment 
they  deserve  may  be  inflicted  upon  them,     David  pray- 
ed to  God,  that  he  would  treat  sinners  according  to  their 
ill  desert.   "Give    them  according  to  their  deeds,  and 
according  to  the  wickedness  of  their  endeavours  :  give 
them  after  the    work  of  their  hands,  render  to  them 
their  desert."      There  is  such  an  apparent  congruity 
or  fitness  between  the  ill  desert  of  sinners  and  the  pun- 
ishment, which  God  inflicts  upon  them,  that  the  heav- 
enly hosts,  feel  that  they  have  reason    to  praise  God 
for  adapting  and  inflicting    a  punishment  upon  them 
perfectly  correspondent  to  their  desert.       One   reason 
is    plain    and    obvious,   why  the  heavenly  hosts  say 
Amen,  alleluia,  in  the  view  of  the  punishment  God  in- 
flicts upon  those,  who  deserve  it. 

.  2.  Not  only  the  ill  desert  of  sinners,  but  the  moral 
beauty  and  excellency  of  vindictive  justice,  is  another 
reason  why  the  heavenly  world  praise  God  for  the  ex- 
ercise of  it.  If  vindictive  justice  were  a  blemish  in  the 
divine  character,  as  many  maintain,  then  there   could 


SERMQN    XIX.  327 

be  no  reason  why  any  of  God's  creatures  should  love 
or  praise  him  for  it.  Many  suppose,  that  the  pure  and 
perfect  benevolence  of  the  Deity  excludes  vindictive 
justice  from  his  moral  character.  Tiiey  endeavor  to 
make  themselves  and  others  believe,  that  God  is  all 
mercy  and  has  not  the  least  trait  of  vindictive  justice 
in  his  nature.  But  this  supposition  is  contrary  to  the 
nature  of  true  benevolence,  to  the  plainest  declarations 
of  scripture  and  to  the  general  course  of  divine  provi- 
dence, from  the  beginning  of  the  world  to  the  present 
day.  How  many  persons  and  how  many  nations  has 
God  judicially  destroyed  ?  and  how  expressly  has  he 
declared,  that  vindictive  justice  belongs  to  his  essential 
character?  The  apostle  says,  '' We  know  him  that 
hath  said.  Vengeance  belongeth  unto  me  ;  I  will  re- 
compense, saith  the  Lord."  We  know,  as  well  as  the 
apostle,  where  God  hath  said  this.  It  is  in  the  32d  of 
Deuteronomy,  where  we  read,  "See  now  that  I,  even 
I,  am  he  and  there  is  no  god  with  me  :  I  kill  and  I 
make  alive  :  I  wound  and  1  heal  :  neither  is  there  any 
that  can  deliver  out  of  my  hand.  For  I  lift  up  my 
hand  to  heaven  and  say,  1  live  forever.   If  I  whet  my 

fhttering  sword  and  mine  hand  take  hold  on  judgment^ 
w^ill  render  vengeance  to  mine  enemies  and  will  re- 
ward  them  that  hate  me."  God  has  here  drawn  his 
true  character,  in  which  his  vindictive  justice  is  the 
most  prominent  trait.  If  there  be  any  beauty  in  his 
moral  character,  their  is  a  beauty  in  his  vindictive  jus- 
tice, or  holy  and  benevolent  disposition  to  punish  sin. 
And  if  this  disposition  be  amiable,  then  the  actual  dis- 
play of  it  must  be  equally  amiable  and  glorious,  in  the 
view  of  all  holy  beings.  The  heavenly  hosts,  there- 
fore, see  a  good  reason,  why  they  should  admire  and 
praise  God,  for  giving  a  just  recompence  to  those, 
who  have  known  and  hated  him,  without  a  cause. 

3.  The  heavenly  host  have  reason  to  praise  God  for 
his  goodness,  as  well  as  justice,  in  maintaining  his  mor- 
al government  over  his  moral  subjects,  by  confining 
and  punishing  tiie  irreconcilable  enemies  of  it.  It 
belongs  to  God  to  exercise  not  only  a  natural  govera- 


328  SERMON    XIX. 

nient  over  the  natural  world,  but  to  exercise  a  moral 
government  over  the  moral  world.  The  proper  mode 
of  i>;oveniing  moral  subjects,  is  by  laws,  rewards  and 
punishments.  It  is  in  this  way,  that  mankind  govern 
one  another.  They  find  it  necessary  to  make  laws 
and  see  that  they  are  executed,  in  order  to  preserve 
peace  and  harmony  and  to  restrain  the  lawless  and  dis- 
obedient. And  wise  and  just  rulers  have  always  been 
admired  and  applauded  for  supporting  the  government, 
^vhich  they  are  appointed  to  administer.  So  God, 
the  supreme  ruler  of  the  universe,  is  worthy  of  the  ad- 
miration and  praise  of  all  his  moral  subjects,  for  sup- 
porting his  wise  and  holy  government  over  them,  by 
the  laws  he  gives,  the  rewards  he  promises  and  the 
punishments  he  inflicts  upon  the  lawless  and  disobe- 
dient. He  has  promoted  the  security,  the  order,  and 
the  happiness,  which  have  been  enjoyed  in  heaven  and 
earth,  by  his  holy  laws,  his  great  rewards  and  his  aw- 
ful judgments.  We  know,  that  when  his  judgmerits 
have  been  abroad  in  the  earth,  the  inhabitants  of  the 
world  have  often  learned  righteousness  and  enjoyed 
peace  and  security  in  consequence  of  them.  What 
a  favor  it  is  to  heaven,  that  God  has  banished  the  apos- 
tate angels  from  it  and  confined  them  in  chains  of  dark- 
ness ?  What  a  favor  it  is,  that  (iod  has  banished 
Pharaoh  and  the  long  succession  of  tyrants  from  the 
earth  and  by  his  almighty  and  invisible  hand  has  re 
strained  them  from  ever  returning  to  spread  misery  and 
destruction  on  earth  and  from  ever  entering  and  dis- 
turbing the  peace  and  harmony  of  heaven  ?  And 
what  a  great  favor  it  is,  that  he  restrains  the  malignant 
spirits  of  the  regions  oi' darkness  from  appearing  and 
wreaking  their  vengeance  upon  any  of  the  living  inhab- 
itants of  the  world  ?  We  as  well  as  all  heaven,  have 
reason  to  praise  God,  that  he  displays  his  amiable 
goodness  and  justice,  in  supporting  his  wise  and  holy 
and  benevolent  government  over  the  whole  universe, 
by  separatino-,  reslrahiing  and  punishing  his  and  our 
enemies.  The  heavenly  hosts  mention  this  reason  for 
their  singing  the   song    of  Moses   and  the    Lamk 


SERMON  XIX.  ;320 

When  they  shig  that  song,  they  say,  "  Groat  and 
marvellous  arc  thy  works,  Lord  God  Almighty  ;  ju  t 
and  true  are  thy  ways,  thou  King  of  saints.  >Vl,o 
shall  not  fear  thee,  O  Lord,  and  glorify  thy  name  ?  fcr 
thou  only  art  holy  :  for  all  nations  shall  come  and 
worship  hcfore  thee  ;  for  thy  judgments  are  madcni  n- 
ifest"  The  heavenly  inhabitants  praise  God  for  lie 
displays  of  his  goodness  and  justice  in  governing  ihis 
W'orld,  as  well  as  the  world  above.      1  may  add, 

4.  The  spirits  of  just  men  made  perfect  have  a  pe- 
culiar reason  for  their  praising  God,  for  punishing  the 
ilnally  impenitent,  because  it  eminently  displa}'s  his 
sovereign  grace  towards  them.  They  realize,  that 
they  had  deserved  to  be  finally  east  ott^  and  consigned 
to  endless  wo,  as  well  as  those,  whom  they  see  doomed 
to  everlasting  darkness  and  despair  ;  and  that  it  is  of 
the  Lord's  mercies,  that  they  are  not  consumed,  hut 
admitted  to  see,  admire  and  praise  their  divine  Ite- 
deemer.  The  miseries  of  the  damned  will  forever  be 
a  mirror,  in  wliich  the  redeemed  from  the  earth  will 
soe  and  feel  and  gratefully  acknowledge  the  astonishing 
grace  of  God,  in  renewing,  sanctifying  and  conduct- 
ing them  to  heaven.  How  must  Moses  feel  in  seeing 
Pharaoh  ?  How  must  Paul  feel  in  seeing  Pilate  ? 
How  must  parents  feel  in  seeing  children  and  children 
in  seeing  parents  and  friends  in  seeing  friends,  separa- 
ted from  them  and  doomed  to  unutterable  and  unend- 
ing misery.  What  gratitude  must  the  happy  ones  feel 
and  how  sincerely  will  they  praise  God  for  his  sover- 
eign and  distinguishing  mercy  ?  John  will  tell  us  ; 
"And  1  looked  and  lo,  a  Lamb  stood  on  mount  Sion, 
and  with  him  an  hundred  and  forty  four  thousand  leav- 
ing their  Father's  name  written  in  their  foreheads. 
And  I  heard  a  voice  from  heaven,  as  the  voice  of  many 
waters  and  as  the  voice  of  a  great  thunder  :  and  1  heard 
the  voice  of  harpers  harping  with  their  harps  :  and  they 
sung  as  it  were  a  new  song  before  the  throne  and  before 
the  four  beasts  and  the  elders  ;  and  no  man  could  learn 
that  song,  hut  the  hundred  and  forty  four  thousand, 
who  were  redeemed  from  the  earth." 
42 


330  SERMON    XIX. 

IMPROVEMENT. 

1.  Will  the  heavenly  liosts  praise  God  for  all  the 
disulavs  oHn^  vindictive  justice  m  the    {;Uiii^hment  of 
th-j  cianmed  ;  then  we  riiay  learn  thattliere  is  an  essen- 
tial dilFdrence  between  saints   and    sinners.     Sinners 
often  ihsbeiieve  and  deny  this  di..tinction  ;  and  it  is  very 
diiiicuh  to  make  tliem    see   and  oelieve  it.     Theyare 
extremely  loth  to  be   convuiced  and    argue,   in  their 
own  apprehension,  very  plausioly  against  it.     They  are 
reauy  to  allow,  that  susne  men  are  worse  than   others 
and  some  are  better  than  others  ;    and  this  they  think 
they  can  easily  account  for,  without  supposing  that  any 
are  lotaiiy  destilute  ofgoo"  ne  Sik  need  to  have  an  en- 
tirely new  hoart,     in  order  to  become  the    friends  of 
God.      But  tiie  Bible  represent-,  sinners  as  totally  des- 
titute of  the  love  of  (Jod  and  spirit  of  Clirist  and   essen- 
tially uifFerent  from  tiiose,  in  whose  hearts  the  love  of 
God  has  been   shed  abroad      And  this   sinners  very 
often   undesignedly  acknowledge.     I'hey    sometimes 
freely  say,    that   they   do  not  tJiink,   that  heaven    is 
such  a  place  as  has  been  described,  or  that  the  inhab- 
itants-of  it  say  Amen,  Alleluia,    while   they  see   the 
^^^lGke  of  the  torments  of  the  datimed  ascend  up  forever 
and  ever.      They  desire   and   hope  to  go  to  heaven, 
without  ever  being  willing  to  speak  such  a  language, 
or  to  express  sucii  feelings  in  the  view  of  the  damned. 
And  is  not  this  saying,  that  their  hearts  are  esstni  ally 
dilTerent  from  those,    who   feel   such   a  spirit  and  are 
willing  to  adopt'tlie  language  of  heaven?     Good  men 
do  adopt  the    language  of  heaven    before  they   arrive 
there.     And  all,  who   are  conscious  that  they  caroiot 
say  Amen,  Alleluia,  may  know  that  they  are  yet  sin- 
ner,- and  essentially  differentfrom  sainlsand  altogether 
unprepared  to  go  with  thera  to  heaven  and  join  with 
them,  in  praising  ( »od    for  the  displays  of  his  vin<'ic- 
tive  justice  in  dooming  all  unholy  creatures  to  a  xi^ver 
ending  punishment.     They  must  put  away  their  carnal 
mind,  renounce  their  selfish  feelings  and  exercise  pure, 
dir^mterested,    holy  love,  before  they  can  become  real 
saints  and  heirs  of  heaven. 


SERMON    XIX.  331 

2.   If  any  sinners  think  ihcy  desire  to  i^o  to  lioavcn, 
it  is  a  clear  evidence  that  (hey  iire   i^^norantof  heaven 
and  of  their  own  hearts.     Sinners  generiilly  are  it^no- 
rant  of  heaven  and  view  it  as  a  mere  asylum,  or  a  place 
of  re  luge  from  the  miseries  of  the  damned,  which  they 
dread  and  wish  by  all  means  to  escape.     If  thf;y  mi^ilit 
have  their  choice,  they   would  greatly  prefer  living  in 
this  w^orld  always  and  never  go  to  heaven  ;  butasihey 
are    rationally  convinced,     that    they  must  sooner  or 
later  die  and  leave  this  world  forever,   so  they   would 
rather  go  to  heaven  and  not  be  doomed  to  take  up  their 
fmal  and  eternal  residence   in  the  regions  of  darkneys 
and  lie  dow^n  in  eternal  sorrow.    They  feel  as  Balaam 
felt  and  pray,  if  they  do  pray  to  Cod,  "Let  me  die  the 
death  of  the  righteous  and  let  my  last  end  be  as  his.'' 
But  Balaam  afterwards  recalled  his  wish  ;    and  so  do 
sinners  very   often,  after  they  have    made  the    same 
prayer.      How  do  young  and  old  in  a  time  of  sickness, 
or  some  other  scene  of  trouble  and  distress,   call  upon 
God.  to  shew  mercy  and  admit  them  into  his  family  ; 
but  as  soon  as  they  recover  from  sickness,  or  escape  from 
danger,  cast  off  fear   and    restrain  prayer  before  God. 
But  sinners,  under  the  awakening  and   convincing  in- 
fluence of  the  divine  spirit,  are  more  deeply  impre'>sed 
and  more  anxiously  concerned  to  escape  the  wrath  to 
€ome  ;  and  they  imagine  they  desire,  above  all  thing«, 
to  go  to  heaven  and  fondly  imagine    that  they  are  iar 
more  willing  to  be  in  heaven,  than   God  is  to   achnit 
them  there.   But  all  such  persons  are  greatly   mistaken. 
They  have  no   just  idea  of  heaven,  nor  of  their  own 
hearts.  They  are  not  under  genuine  convictions  <Sl  are 
grossly  ignorant  of  the  plague  of  their  own  hearts.   They 
are  not  convinced,  that  they  deserve  eternal  destruction, 
nor  are  they    willing  that  God   should  cast    them   otY 
forever;  but  their  hearts  rise  in  sensible  opposition    to 
God's  amiable  and  awful  vindictive  justice  and  absolute 
sovereignty.     Though  they  ardently    wisl)  to  escape 
hell,  yet  they  will  not  submit  to  God's  absolute  sove- 
reignty to  escape  it.     Thougli  they  should  be  admitted 
to  heaven,  their  hearts  would  rise  against  God  and  all 


'^S2  SERMON    XIX. 

the  heavenly  bost«,  who  praise  him  for  dooming  the  im- 
ponitent  to  the  regions  of  darkne-js  and  despair.  In- 
stead of  saying  Amen,  Alleluia,  they  would  be  speech- 
less and  inwardly  curse  God  and  die.  It'  God  would 
give  them  the  best  place  in  heaven  and  offer  them  the 
whole  universe  to  fall  down  and  cordially  join  the  heav- 
enly hosts  in  praisin.^'  him  for  punishin^ij  any  creature 
eternally,  they  would  reject  the  offer.  They  would 
wioh  to  exchange  heaven  for  any  other  place.  Sinners 
under  genuine  convictions  have  often  felt  and  said,  they 
bad  no  desire  to  go  to  lieaven  with  their  present  views 
and  feelings.  And  so  long  as  any  sinner  retains  his 
carnal  mind,  which  is  enmity  against  God,  he  is 
grossly  and  dangerously  ignorant  of  heaven  and  of 
his  own  heart,  if  he  thinks  he  really  desires  to  go  to 
heaven,  for  any  other  reason,  than  to  escape  future  and 
eternal  punishment,  which  is  a  selfish  and  criminal  de- 
sire, let  it  rise  ever  so  high.  Awakened  sinners  are 
extremely  apt  to  imagine,  that  their  strong  and  ardent 
desires  to  go  to  heaven  are  really  virtuous  and  accept- 
able to  G  )d.  But  they  are  only  desirous  that  God 
would  submit  to  them  and  sacrifice  the  good  of  the 
universe  to  deliver  them  from  deserved  punishment. 
The  devil  had  as  good  a  desire,  v/aen  he  said  to  Christ 
"  I  beseech  thee,  torment  me  not."  It  is  of  infinite 
importance,  that  sinners  should  have  a  knowledge  of 
heaven  and  of  their  own  hearts. 

3.  If  the  place  and  business  of  heaven  be  such  as 
tlley  have  been  described,  then  sinners  may  see  what 
is  the  real  and  sole  difficulty  in  the  way  of  their  going 
to  heaven  They  generally  plead,  that  they  have  nor, 
power  enough  to  go,  though  they  wish,  desire,  seek  and 
strive  to  go.  This  is  their  most  common  and  they  think 
the  most  forcible  plea,  when  they  are  driven  to  make 
any  excu'^e.  But  it  is  totally  groundless.  The  truth 
is,  they  are  too  strong,  instead  of  being  too  weak. 
They  are  stout  hearted.  They  cannot  bear  the  spirit 
and  business  of  heaven.  They  kno<v  enough  to  hate 
heaven  and  Its  holy  and  benevolent  inhabitants.  And 
they  have  strength  to   avoid  walking  in  the   straight 


SERMON    XIX.  333 

?ind  narrow  path  to  heaven  ;  and  to  walk  and  even  run 
in  the  broad  road  to   destruction.      It  is   I'ot  true  Ihat 
they  have  no  strenjz;th,  but  that  they  have  no  heari  to 
go  to  heaven.     Tbe  v.ay  of  transgressors    is  hard. — 
Tliey  put  forth  more  strength,  more  couwge,  more  res- 
okition  and  more  zeal,  in  travelling  tliC  forbidden  ptiliis 
to  ruin,  than  othei-s  do,  in  running  their  c}iri;>tian  r<'.<:e 
to  heaven,      if  they  would  seriouhiy,  critically  and  im- 
partially examine   the  exerci:-es    ■.f  their  own    iiei:r!s, 
they  would  find  that  Ciiribt  lias  told   them  what  is  the 
real  difficulty  in  the  way  of  their   obtaining  salvation. 
*'  Ye  will  not  come  to  me,  that  ye  n^iy  have  life." 
4.  It  appears  from  what  has  been  said,  that  it  is  as  easy 
for  any  to  comply  with  the  terms  of  salvation,  as  it  is 
to  be  in   heaven  and  cordially  unite  with  the  heavenly 
hosts  in  their  enjoyments   and    employm.ents.     When 
any  specify  the  difficulties  (hey  find  in  embracing  the 
gospel,  they  mentior,  the  hard  conditions  uj  on  which 
it  offers  salvation.     Tliey  seem  to  think  that  they  are 
much  higher   tlian   tliey  need  to  be  and  such  as'tl  ey 
cannot  perform.      But  let  us  examine  these  terms  dis- 
tinctly  and  see  whether  ams  that  have  ever  been  pro- 
posed, are  more  dillieult  to  be  cr-mplied  with,  than  to  be 
willing  to  be  in  heaven,  it  God  would  actually  take  them 
there.      Is  supreme  love  to  God  a  term  of  salvation  ? 
But  can  any  be  willing  to  be  in  heaven,  unless  they 
love  God  supremely  '''     All  the  heavenly  hosts   love 
God  supremely  for  what  he  is  in  Ijimself,  perfectly  ho- 
ly, just  and  good.     And   none  cnn  desire  to  b^  united 
with  a  holy  societ}^  without  being  united  with   them 
in  affection.      Is  love  to  the  decrees  of  God  a   term  of 
salvation  ?     But  can  any  desire  to  be  in  heaven,  where 
the  decrees  of  God  are  most  visibly  carried  into  etfoct 
and  most  joyfully  admired  and  adored,  without  believ- 
ing and  loving  Ihe  sovereignty  of  God,  in  forming  and 
executing  his  decrees  ?     Do  some  say,  that  love  to  a 
damning  God  is- a  term  of  salvation?     Fut  does  not 
a  sincere  desire  to  be  in  heaven  necessarily  imply  a  de- 
sire to  see  and  adore  God,  in  casting  the  wicked  into 
hell  ?     All  the  heavenl)  hosts  see,  admire  and  praise 


03%  SERMON    XIX. 

God  for  doing  this.  Do  some  say  that  a  willingness 
to  be  damned  is  a  term  of  salvation  ?  But  is  it  any 
more  difficult  for  any  one  to  be  willing  to  be  cast  off 
forever  himself,  than  to  be  willing  to  see  others  cast  off 
forever,  thougti  he  has  been  nearly  and  tenderly  con- 
Dected  with  some  of  them  through  life  ?  The  holy  an- 
gels have  been  willing  to  see  the  apostate  angels  cast 
off  forever.  The  spirits  of  just  men  have  been  willing 
to  see  those,  with  whoni  they  had  been  intimately  con- 
nected, cast  off  forever.  The  eleven  apostles  have 
been  willing  to  see  Judas  cast  off  forever  ;  and  no 
doubt  but  David  has  been  willing  to  see  Absalom,  his 
darling  son,  cast  off  forever.  Now,  if  there  be  nothing 
more  hard  or  difficult  in  complying  with  the  terms 
of  salvation,  than  there  is  in  being  really  willing  to  be 
in  heaven,  then  none  have  the  least  reason  to  complain 
of  them  ;  for  certainly  they  cannot  complain,  that  God 
requires  them  to  be  willing  to  be  in  heaven,  in  order 
to  his  actually  admitting  them  to  dwell  with  him  and 
his  holy  subjects  in  that  holy  and  happy  place.  The 
truth  is,  there  is  nothing,  which  God  requires  men 
to  do  in  this  life,  in  order  to  go  to  heaven,  that  is  hard- 
er to  be  done  than  to  be  willing  to  be  in  heaven.  The 
difficulty  lies  not  in  going,  but  in  being  there.  A 
sincere  desire  to  be  in  heaven  will  certainly  carry  any 
person  there.  Let  no  man  deceive  and  destroy  him- 
self, by  complaining  of  external  difficulties  in  the  way 
of  going  to  heaven  ;  for  they  all  lie  within  himself, 
and  notWing  but  his  inwardly  saying  to  God,  depart  from 
me,  I  desire  not  the  knowledge  of  thy  ways,  can  shut 
him  out  of  the  kingdom  of  glory. 

5.  It  appears  from  what  has  been  said,  that  lower- 
ing the  terms  of  salvation  has  no  tendency  to  allure 
men  to  heaven  Let  heaven  be  properly  described 
and  let  natural  men  really  understand  wherein  its  en- 
joyments and  employments  consist  and  they  would  not 
be  willing  to  comply  with  any  terms,  that  could  be  pro- 
por;ed,  in  order  to  obtain  admission  into  it.  Let  ex- 
ternal obedience,  common  honesty,  or  common  decen- 
cy, be  substituted  in  the  place  of  supreme  love  to  God, 


SERMON    XIX.  385 

a  cordial  approbation  of  his  eternal  purposes  and  un- 
conditional submission  to  his  absolute  sovereignly  and 
men  be  told,  that  they  need  not  believe  and  love  sucii 
doctrines  in  order  to  be  saved.  They  would  no  soon- 
er coinply  with  the  lowest,  than  with  the  hi«;hest  terms 
of  sdivation,  in  a  clear  view  of  iieaven.  The  exper- 
iment, of  lowering  the  terms  of  salvation  has  often 
been  made.  But  what  effect  has  it  produced  ?  The 
effect  is  well  known.  It  has  only  made  such,  as  were 
ignorant  of  their  own  hiiarts,  think  that  they  desire  to 
go  to  heaven  and  were  actually  going  there,  wiiile 
they  possessed  their  natural  heart,  which  is  enmity 
against  God  ;  and  totally  unfitted  them  for  heaven. 
This,  was  the  case  in  Christ's  day,  who  told  his  disci- 
ples, that  except  their  rigliteousness  exceeded  the 
external  righteousness,  v.hich  others  had  been  taught 
to  depend  upon,  they  should  in  no  case  enter  into  t!je 
kingdom  of  heaven.  It  is  extremely  dangerous  for 
those,  who  preach  the  gospel,  to  lower  down  the  terms 
of  salvation,  so  as  to  please  the  natural  heart.  It  may 
allure  soine  to  perform  the  externals  of  religion  and  to 
enjo}^  a  hopr^  of  escaping  the  wrath  to  come  ;  but  such 
a  false  hope  is  extremely  dangerous  and  instead  o£ 
bringing  men  nearer  to  the  kingdom  of  heaven,  pushes 
them  the  furtherest  from  it  and  must  be  removed  in 
order  to  embrace  the  gospel. 

6.  It  appears  from  what  has  been  said,  that  a  clear 
realizing  view  of  heaven,  would  put  every  sinner  in 
thu  world  out  of  doubt,  in  respect  to  his  spiritual  state. 
Sinners  often  complain  of  doubts  and  say  they  are- 
troubled  with  fears.  But  let  them  realize  the  enjoy- 
ments and  employments  of  heaven  and  their  doubts 
would  vanish  and  they  would  sensibly  know,  that  the 
love  of  God  and  of  heaven  is  not  in  them  and  that  they 
are  totally  unfit  to  be  united  with  sa'mts  and  angels  in 
glorifying  and  enjoying  God.  They  would  know, 
that  if  the  gate  of  heaven  were  opened  to  them,  they 
would  not  enter  into  it.  Their  selfish  hearts  would 
shut  th:m  out.  How  many  of  the  mo<t  amiable  sin- 
ners have  been  brought  to  such  a  knowledge  of  tiieir 


j:}G  SERMON    XIX. 

hearts  and  fjaiii  by  painful  experience,  that  their 
hearts  and  nothing  bat  their  hearts  were  tlie  only  obsta- 
cles in  the  way  of  embracing  the  gospel  &  enjoying  the 
happiness  of  heaven,  which  it  promises  to  a!i,  that  love 
God.  Sinners  often  live  upon  their  doubts,  as  others 
do  upon  their  hopes.  According  to  God's  usual  dispen- 
sations of  grace,  he  removes  the  doubts  of  sinners, 
by  showing  them  their  hearts  ;  and  he  shows  them  their 
hearts,  by  showing  them  his  true  character  and  the 
namre  of  heavenly  enjoyments  and  employments. — 
Careless  sinners  and  merely  awakened  sinners,  pay 
but  little  attention  to  the  nature  of  the  salvation,  which 
they  think  they  really  desire.  But  their  desires  after 
mere  happiness  are  unholy  and  unacceptable  to  God  ; 
and  they  can  never  obtain  holy  happiness  without  holy 
desires  after  holiness.  It  becomes  them  to  inquire,  what 
n^nner  of  spirit  they  are  of  and  what  is  the  supremo 
object  of  their  desires,  whether  holiness,  or  mere  hap- 
piness. As  soon  as  they  justly  determine  this  point, 
they  will  have  no  doubt,  that  they  arc  in  the  gall  of 
bitterness  and  bonds  of  iniquity. 

7.  This  subject  teaches  all  real  Christians,  that 
they  have  no  just  ground  to  doubt  of  their  good  estate. 
They  often  see  what  they  imagine  are  unjust  causes  of 
their  doubting  ;  but  if  they  would  critically  and  impar« 
tially  examine  their  own  hearts,  they  would  find  that 
in  them,  which  would  remove  their  doubts.  They 
would  find  supreme  love  to  God,  sincere  desires  after 
holiness  and  the  enjoyment  of  God  on  earth  and  in 
heaven.  Such  views  and  feehngs  all  have,  who  have 
passed  from  death  \mto  life,  and  turned  from  sin  to  ho- 
liness. And  such  views  and  desires  are  positive  evi- 
dence, that  their  hearts  are  right,  notwithstanding  all 
the  contrary  views  and  desires,  which  they  too  often 
exiierience.  Though  Paul  found  great  moral  imper- 
fections cleaving  to  him,  yet  he  could  confidently  say, 
"  I  deliglit  in  the  law  of  God,  after  the  inward  man." 
And  Peter,  after  he  had  denied  his  Master  and  la- 
m^'uted  his  conduct  with  tears,  could  appeal  to  Christ 
and  say,  "  Lord,  thou  knovvest  all  things  ;  thou  know- 


SERMON   XIX.  337 

est  that  T  love  thee."  L'^t  Christians  carry  Ihoir  hearts 
to  heaven,  and  there  they  will  find  an  infaihble  stand- 
ard, by  which  they  may  safely  determine,  that  they  are 
friends  of  God  and  prepared  to  be  with  him  and  with 
all  iha  pure  spirits  in  heaven,  to  see  his  glory  and  praise 
him  forever. 

But  after  all,  there  may  be  a  question  in  the  minds 
of  sinners,  which  they  wish  to  have  answered.  And 
though  it  has  been  often  answered,  yet  they  still  desire 
to  have  it  answered  again.  If  it  be  so,  that  we  have 
no  desire  to  go  to  heaven,  because  we  have  no  desire 
to  be  there  ;  What  shall  tve  do  ?  Tlie  answer  is 
short  and  plain.  Renounce  your  enmity  against  God, 
which  you  have  felt  and  expressed  without  a  cause  and 
love  him  supremely.  And  then  you  may  n^lv  upon  ids 
promise  ;  '*  I  love  them,  that  love  me  ;  and  they,  tiiat 
seek  me  early,  shall  fmd  me." 

43 


SERMON  XX. 


nm.siCTioi^s  op  sinzstbrsin  kell. 

Luke,  xvi,  25. — But  Abraham  said^  Son,  re^ 
member  that  thou,  in  thy  life  time,  rece.ivedst  thy 
good  things  and  likewise  Lazarus  evil  things  ; 
but  now  he  is  comforted  and  thou  art  tormented. 

Since  all  men  must  soon  exchange  their  present 
probationary  state  for  another,  that  is  future,  fixed  and 
eternal  ;  it  deeply  concerns  them  frequently  to  carry 
their  thoughts  into  that  invisible  world,  where  they 
know  they  must  take  up  their  everlasting  residence. 
Christ,  therefore,  who  came  into  the  world  to  prepare 
men  for  their  future  and  final  destination,  said  more 
about  what  is  to  be  enjo5^ed  and  what  is  to  be  sufiered, 
in  a  future  state,  than  any  of  the  inspired  teachers  sent 
before  him.  Though  he  often  preached  and  discours-^ 
ed  about  future  happine'ss  and  misery  ;  yet  he  never 
gave  such  a  clear,  visible  and  affecting  representation 
of  the  deplorable  condition  of  the  damned,  as  he  gives 
in  the  parable  that  contains  the  text.  By  this  parable, 
he  leads  lis  to  look  into  the  world  of  spirits,  to  see  a 
poor,  miserable,  hopeless  creature  and  hear  him  de- 
scribe his  views,  his  feelings  and  forlorn  condition,  in 
his  own  language.  Hear  the  parable,  though  you 
have  often  heard  and  read  it  before.  ''There  was  a 
certain  rich  man,  who  was  clothed  in  purple  and  fine 
linen  and  fared  sumptuously  every  day.  And  there  was 
a  certain  beggar,  named  Lnzarus,  who  was  laid  at  his 
gate,  full  of  sores  and  desiring  to  be  fed  with  the 
crumbs  which  fell  from  the  rich  man's  table  :  moreover 
the  dogs  came  and  hcked  his  sores.  And  it  came  to 
pass  that  the  J^egojar  died  and  was  carried  by  the  angels 
into  Abraham's  bosom.    The  rich  man  also  died  an(^ 


SEKMON    XX.  339 

was  buried  :  and  in  hell  he  lifted  up  his  eyes,  being  in 
torments  and  seeth  Abraham  afar  off  and  Lazarus  in 
his  bosom  :  and  he  cried  and  said,  Fatlier  Ahraham, 
have  mercy  on  me  and  send  Lazarus,  that  he  may  dip 
the  tip  of  his  finger  in  water  and  cool  my  tongue  ;  for 
I  am  tormented  in  this  fiame.  But  Abraham  said, 
Son,  remember,  that  thou  in  thy  life  time  receivedst 
thy  good  things  and  likewise  Lazarus  evil  things  ;  but 
now  he  is  comforted  and  thou  art  tormented."  Thc^ugh 
this  parable  suggests  a  great  many  things  of  soJemn 
importance,  yet  that,  which  I  would  take  particular  no- 
tice of  in  the  present  discourse,  is  this  ; 

That  those,  wlio  abuse  their  present  probationary 
state  and  are  finally  damned,  wall  have  most  bitter  and 
tormenting  reflections. 

This  is  a  serious  subject  indeed.  It  fills  the  mind 
with  terror.  But  it  becomes  everyone,  who  is  a  pro- 
bationer for  a  happy,  or  miserable  eternity  to  contem- 
plate it  before  it  is  too  late.  Unbar  your  mind  and 
give  it  leave  to  take  a  clear  and  affecting  view  of  that 
gulph  over  w^hich  it  hangs,  into  which  it  may  fall  and 
from  which  it  is  of  infinite  importance  to  escape.  The 
damned  will  have  most  bitter  ql  tormenting  reflections. 
This  may  be  illustrated,  by  showing,  in  the  first  place, 
that  they  will  have  reflections  ;  and,  in  the  second 
place,  by  taking  a  particular  view  of  their  reflec- 
tions. 

1.  We  have  reason  to  believe,  that  the  damned  will 
have  reflections.  It  is  true,  the  miseries,  which  men 
feel  in  this  life,  are  sometimes  so  great,  as  almost  to 
prevent  any  regular  and  consistent  thoughts.  The 
mind  is  overwhelmed  with  such  keen  sensations  of  pain 
in  body  and  mind,  as  leave  but  little  room  for  the  ex- 
ercise of  any  of  the  rational  powers  and  faculties. 
But  though  the  damned  may  sufier  severer  jiains  and 
torments  than  can  be  endured  in  the  present  state  ; 
yet  God  can  give  them  strength  to  endure  all  that  he 
sees  fit  to  inflict  upon  them,  and  make  them  capable 
of  reflecting  upon  what  is  past  and  of  anticipating  what 
is  future.     For, 


310  SERMON    XX. 

1,  Their  natural  powers  and  faculties  will  not  only 
be  continued,  but  vitstiy  strengthened  and  enlarged. 
The  fallen  angels,  we  know,  retain  all  their  inteJlectual 
powers  ;  which  tbey  have  undoubtedly  vastly  improved, 
by  all  they  have  seen  and  heard  and  thought,  while 
passing  through  various  and  important  scenes,  in  the 
course  of  nearly  six  thousand  years.  And  it  is  rea- 
sonable to  suppose,  that  the  spirits  of  wicked  men 
made  miserable  will  retain  all  their  mental  faculties  and 
fmd  them  greatly  invigorated  by  passing  out  of  time 
into  eternity.  And  of  course,  they  will  be  able  to 
think,  to  reilect  and  to  anticipate  incessantly  and  in- 
ten  eh. 

2.  They  will  not  meet  with  the  same  obstructions  (o 
ment  il  exercises,  that  tbey  met  with  here  in  their  pre- 
sent state  of  probation.  Here  their  cares,  their  troub- 
les, their  employments  and  various  amusements  dissi- 
pate their  thoughts  and  obstruct  reHection.  But  there 
such  objects  will  be  entirely  removed  from  their  reach 
and  pursuit.  The  prison  of  hall  is  a  place  of  confine- 
ment, but  not  of  employment.  Those,  who  are  con- 
fined there,  will  have  nothing  to  do  but  to  think 
through  interminable  ages.  Had  men  no  employments, 
nor  diversions  to  pursue  ;  and  had  their  bodies  no  oc- 
casion for  sleep  and  repose,  they  would  find  much  time 
in'this  short  life  for  thinking  about,  reflecting  upon  and 
anticipating  ten  thousand  different  objects  and  subjects. 
The  damned  rest  not  day,  nor  night.  Their  eyes  are 
never  closed.  Their  minds  are  always  awake.  Con- 
templation on  things  past,  present  and  future  is  their 
sole  and  perpetual  employment.      Besides, 

3  God  will  continually  exhibit  before  iheir  view 
such  things,  as  v>^ill  excite  the  most  painful  reflections 
and  antic hations.  He  will  set  their  sins  in  order  be- 
fore them,  m  their  nature,  magni  ude.  and  peculiar  ag- 
gravations, so  that  they  cannot  obliterate  them  from 
their  minds.  He  will  exhibit  all  his  great,  amiable 
and  terrible  attributes  of  power,  holiness,  justice  and 
sovereignty  before  tliem,  and  give  them  a  constant  and 
realizing  senee  of  his  awfid  presence  and  displeasure. 
-He  will  give  them  clear  and  extensive  views  of  the 


SERMON    XX.  31! 

works  of  creation,  providc^iice  and  redemption  ;  and  of 
tha  happiness  and  misery,  that  exist  in  every  pari  dI* 
the  universe,  which  will  keep  their  minds  in  the  most 
painful  reilections  and  anticipations,  in  spite  of  their 
utmost  exertions  to  banish  them  from  their  thou^^hts. 
He  will  give  them  no  rest  and  no  hope.     Let  us  now, 

n.   Take  a  serious  view  of  their  bitter  rejections 
in  the  regions  of  despair. 

1  They  will  reaiize  what  they  arc.  Hprc  tliey 
are  told,  that  they  are  rational  and  immortal  creatures. 
But  the  truth  of  their  immortal  existence  makes  very 
little  impression  on  their  minds.  It  gives  them  ncithi-r 
much  pleasure,  nor  much  pain.  Their  powers  of  rea- 
son, conscience  and  memory  they  lightly  esteem  and 
are  ready  to  bury  them  in  a  napkin  and  negk^ct  to  use 
them  for  the  purposes,  for  which  they  were  given. — 
It  gives  them  no  pleasure  to  think,  that  they  are  to 
survive  the  grave,  to  be  spectators  of  the  whole  intelli- 
gent universe  at  the  great  day,  to  know  all  the  trans- 
actions of  God,  of  Christ  and  of  holy  and  unholy  be- 
ings ;  and  in  consequence  of  tliis  knowledge,  to  be 
perfectly  holy  and  happy,  or  perfectly  sinful  and  mis- 
erable forever.  But  as  soon  as  they  exchange  time 
for  eternity,  they  will  no  longer  view  their  rational 
powers  and  faculties  and  immortal  existence  in  such  a 
low  and  despicable  light,  as  they  do  here  ;  but  find 
that  they  are  creatures  of  vast  importance  to  them- 
selves <k  that  their  rational  &  immortal  powers  were  of 
immense  value  to  them,  if  they  had  rightly  improved 
them  ;  but  by  abusing  them,  they  are  become  sources 
of  unspeakable  misery.  It  seems  that  Dives  was  gross- 
ly ignorant  of  liimself,  while  he  thought  that  he  had 
nothing  to  do,  but  to  feed  and  clothe  his  body  ;  but  as 
soon  as  he  lifted  up  his  eyes  in  torment,  he  found  that  he 
had  a  rational  and  immortal  soul,  which  was  iutinitely 
more  valuable  than  his  body,  which  M"  .ha  1  left  heh  nd 
to  corrupt  &.perish  in  the  grave.  And  all  gospel  sinners, 
who  shall  meet  his  awful  doom,  will  know,  to  their 
sorrow,  that  they  are,  v/hat  they  were  told  they  were, 
rational  and  immortal  beings,  who  can  never  cease  to 
exist,  nor  to  sutler. 


342  SERMON    XX. 

2.  They  will  realize  where  they  are.  Though  they 
had  often  read  and  heard  of  hell,  yet  they  would  not  be- 
jieve  it  to  be  such  a  dismal  place  as  the  Bible  and  min- 
isters represented.  But  as  soon  as  they  lift  up  their 
«yes  in  tarment,  they  will  find  it  to  be  a  place  of  con- 
finement, from  which  there  is  no  deliverance.  The 
keys  of  death  and  hell  being  in  the  hands  of  Christ, 
who  shutteth  &  no  man  openeth,  were  it  in  t^e  hearts  of 
the  whole  creation  to  lelease  them,  the  omnipotent 
hand  of  Christ  would  prevent  it.  Being  delivered  to 
the  judge  and  by  the  judge  to  the  officer  and  by  the 
officer  cast  into  prison,  they  can  never  come  out  thence. 
What  a  painful  reflection  must  this  be  J  But  this  is 
not  the  worst.  They  will  reflect  with  Vfhom  they  are 
•confined:  with  the  devil  and  his  angels  ;  with  the  dregs 
of  mankind  ;  with  those,  who  are  devoid  of  every  amia- 
ble quality,  being  hateful  and  hatingone  another.  How 
must  it  make  the  heart  stoop,  to  think  of  forever  see- 
ing and  feeling  the  baneful  influence  of  all  the  malig- 
nant passions,  rising  higher  and  higher  and  putting  on 
still  newer  and  more  dreadful  forms.  O,  says  the 
damned  spirit,  where  am  1  '?     1  am  certainly  in    hell. 

3.  The  damned  will  reflect  whence  they  came  to 
that  place  of  torment.  They  will  reflect  upon  the 
land  of  light  and  tjie  precious  advantages  they  there 
enjoyed,  before  they  were  confined  to  the  regions  of 
darkness.  They  will  call  to  mind  how  many  days  and 
vears  of  peace  and  comfort  they  had  spent  on  earth. 
They  will  remember  how  they  lived  under  the  smiles 
of  providence  and  in  the  enjoyment  of  the  bounties  of 
heaven.  No  place  they  were  in,  no  scenes  they  pass- 
ed through,  no  favours  the}'  enjoyed,  will  be  forgotten, 
but  called  to  remembrance  with  bitterness  and  sorrow. 
This  Abraham  suggested  to  Dives.  ''  Son,  remember 
that  thou  in  thy  life  time  receivedst  thy  good  things  : 
and  likewise  Lazarus  evil  things  ;  but  now  he  is 
comforted  and  thou  art  tormented."  The  damned 
spirit  will  sr.y  to  himself,  O  my  soul,  never  canst 
tliou  foigct  the  innumerable  privileges,  favours  and 
blessings,  which  a  kind,  and  merciful  God  bes- 
towed upon  thee  and  by  which  thy  ungrateful  and  im- 
penitent heart  treasured  up  to  thyself  wrath  against  {he 


SERMON    XX,  313 

day  of  wrath  and  righteous  judiL^ment  of  thine  injured 
and  abused  Sovereign.  O  that  1  could  forget  that 
-world,  where  I  lu'st  received  my  existence  and  drew 
my  breath  ;  where  I  was  mercifully  placed  as  a  proba- 
tioner ;  where  life  and  death  were  set  before  me  ; 
where  £  trilled  away  a  blessed  eternity  and  preparerl 
myself  for  this  world  of  wo.  But  1  never  can  forget 
the  good  things,  which  1  once  enjoyed  and  abused. — 
1  never  can  forget  the  infancy  of  my  being  8l  the  place 
from  which  I  have  fallen,  never  to  rise  again.  These 
bitter  redections  must  till  the  mmds  of  the  damned,  wiih 
unutterable  pain  and  anguish. 

4    They  will  rellect  upon   all  that    was  done  for 
them,  to  prevent  them  from  falling  into  the  pit  of  per- 
dition.      They   will   then    know  how  much  had  been 
done  for  their  future  and  eternal   good,  which  will  be  a 
source  of  most  piiinful  reilections.     They  will  remem- 
ber what  God  did  for  them,  in  sending  his  Son  to  re- 
deem them,  in  offering  salvation  to  them  and  in  waiting 
upon  them  even  to  long  suffering  to  accept  his  invita- 
tions of  pardoning  mercy.     They  will  remem.ber  what 
Christ  did  for  them  in  suffering  and  dying  to  open  the 
door  of  mercy  to  them.     Nor  will  they  forget  the  faith- 
ful instructions  and  tender  warnings  and  counsels  of 
their  pious  and  affectionate  parents.      Nor  the  solemn 
instructions  and  exhortations  of  Christ's  faithful  am- 
bassadors.    Nor  the   still,   small,    powerful  voice  of 
conscience.      Nor  especially  the    Bible,  that  sacred,, 
solemn  important  book,  which  they  had  often  read  and 
as  often  slighted  and  contemned.     They  will  be  ready 
to  say  to  themselves,   How  plain  was  the  divine  char- 
acter described  ?  how  clearly  was  Christ  exhibited  ? 
how  justly  was  our  own  character  and  conduct  deline- 
ated ?  and  with    what  plainnes!^  and   solenmity    was 
even  this  place  of  torments  set  before  our  eyes  ?   VVMiat 
more  could  have  been  done  that  was  not  done,  to  re- 
strain us  from  evil,  to  reclaim  us  from  folly   and  bring 
us  to  God  and  heaven  ?     We  had  line  upon  line    and 
precept  upon  precept      We  were  urged  by  considera- 
tions, the  best  suited  to  impress  the  minds  of  rational 
and  immortal  creatures,  to  escape  from  the  wrath  to 


5H  SERMOxX    XX. 

eomc.  Row  often  had  vvs  bcaa  called  to  the  house  of 
mourning  ?  -lovV  often  had  we  been  led  to  the  sid^s  of 
th:i  grave  ?  How  often  did  we  sit  under  the  joyful 
sound  of  the  gospel  ?  Hjw  time  was  lavished  upon 
us  ?  What  precious  seasons  did  we  enjoy  for  reading, 
meditation  and  prayer  ?  And  O  -he  Saobath  !  what 
a  weariness  it  was  to  us  ?  flow  did  we  profane  it,  or 
neglect  its  services,  or  hypocritically  perform  them  ? 
But  alas  !  notwithstanding  all  that  has  been  done  for 
us  to  prevent  our  ruin,  we  are  ruined  ;  and  every  ef- 
fort for  our  giod  has  been  lost  upon  us  and  only  serves 
to  render  us  p^)ve  inexcusable  and  more  miserable  than 
we  couM  have  been,  if  we  had  not  enjoyed  and  abused 
such  great  and  undeserved  m-nxies. 

5.   They  will  realize  that  they  destroyed  themselves, 
which  will  be  a   source  of  bitter  and  perpetual  reflec- 
tions.    They  v^ill  be  conscious  to  themselves,  that  they 
choose  the  path  of  ruin,    that  they  hated  the  light  ex- 
iiibited  before  them  ;  that  they  resisted  the  strivings  of 
the  Spirit ;  that  they  loved  vanities  and  after  them  they 
would  go  ;  that  they  would  not  examine  their  spiritual 
state,  nor  see  the   plague  of  their  own   hearts  ;    that 
they  put  far  away  the  evil  day  and  would  not  consider 
their  latter  end;  but  counteracted  all  the  means  usel  to 
save  them.     Their  conscience  will  tell  them,  that  they 
cannot  cast  the  blame  of  their  destruction  on  God,  nor 
on  Christ,  nor  on  the  Holy  Spirit,  nor  on  saints,   nor 
on  sinners,  nor  on  the  great  deceiver.       They    will  be 
conscious,   that  nothing    could  have    destroyed  them, 
without  their  own  choice  and  consent.     They  will  find, 
that  they  were  bound  merely  by  the  cords  of  their  own 
iniquities.     They  will  be  convinced,    that  neither  the 
native  depravity  of  their  own  hearts,  nor  all  the  sins  )f 
their  lives  could  have  destroyed  them,  if  they  had  not 
I'eniained  impenitent  and  continued  to  reject  the  c  )un- 
selof  Gjd  against  themselves.     They  vvdl  know,  that 
thechief  of  sinners  w^ere  saved,   by  returning  to  God 
through  faith  and    repentance  ;    and    that  they  might 
have  been  saved   upon  the    same  gracious  and  conde- 
scending terms.    They  will  stand  guilty  and  condemn- 
ed, not  only  by  God,  but  by  the  verdict  of  their  own 


SERMON    XX.  f^ij 

consciences.  Thoy  will  be  constrained  to  say, 
*•  Tins  is  our  condemnation,  that  lij^ht  camu  in- 
to the  world,  but  we  loved  darkness  rather 
than  light,  because  our  deeds  were  evil."  There- 
fore while  their  whole  soul-*  are  wrung  wit't  llie 
keenest  tortures,  they  will  utter  these  mournful  ac- 
cents, ''  H=>w  have  we  hated  instruction  and  our 
hearts  despised  reproofs  ;  and  have  not  obeyed  tlie 
voice  of  our  teachers,  nor  inclined  our  ears  to  tho^e, 
who  instructed  us  !  Had  we  been  wise,  we  should 
have  been  wise  for  ourselves  ;  but  since  we  foolishly 
scoriiCd,  we  alone  aiust  bear  it." 

G.  They  will  retieci  upon  what  they  had  done,  not 
only  to  destroy  themselves,  but  others.  Whetlier 
they  will  retain  their  natural  affections,  or  not,  th^y 
will  doubtless  deeply  regret  that  the}^  were  instrumen- 
tal in  destroying  the  souls  of  men.  The  rich  man  in 
hell  is  represented  as  deprecating  the  torments  of  oth- 
ers and  especially  of  his  own  relatives,  whom  while 
living  his  vicious  life  had  corrupted.  He  could  not 
bear  the  thought,  that  his  brothers  should  share  his 
fate.  Many  of  the  damned  will  be  chargeable  with 
the  guilt  of  corrupting  and  destroying  precious  and 
immortal  souls,  which  must  give  them  bitter  reflections. 
flow  can  unfaithful  parents,  unfaithful  ministers  and 
ring-leaders  in  vice,  bear  to  meet  those,  whom  they 
have  been  instrumental  in  leading  in  the  broad  road  to 
destruction  ?  Such  ruined  creatures  must  be  perpet- 
ual objects  of  their  dread  and  subject  them  to  the  in- 
supportable pain  of  self  reproach  and  self  condemna- 
tion. The  miseries  and  reproaches  of  those,  whom 
they  have  ruined,  will  add  an  awful  emphasis  to  their 
own  torments,  which  will  last  as  long  as  they  can  see, 
or  hear  or  remember. 

7.  They  will  reflect  upon  what  good  they  might 
have  done,  while  they  lived  in  the  world.  Tfiey  will 
remember  what  a  price  was  put  into  their  hands  to 
get  and  diffuse  wisiom,  to  restrain  folly  and  vice  and 
to  promote  holiness  and  happiness.  It  will  i^ive  them 
extreme  pain  to  recollect  what  talents  tliey  buried  or 
perverted  and  what  numerous  opportunities   of  doing 


546  SERMON    XX. 

good  they  neglected.  How  will  they  feel,  when  they 
reliect  what  a  blessing  they  might  have  been  to  all 
around  them,  by  a  Hie  of  virtue,  piety  and  usefulness  ; 
but  that  instead  of  being  a  blessing,  they  were  a  curse 
to  the  world  and  that  instead  of  having  the  blessing  of 
many  come  upon  them,  the  curses  of  many  will  justly 
fall  upon  them  and  wound  their  feelings  forever.  Every 
talent  they  buried,  every  opportunity  of  doing  good 
they  neglected  and  all  the  good  they  might  have  done, 
w  ill  conspire  to  increase  their  guilt  and  sink  them  in 
mi^ery. 

8.  It  will  pain  them  to  thmk  how  they  once  des- 
pised and  reproached  godliness  and  all  who  lived  holy 
and  godly  lives.  They  said  it  was  a  vain  thing  to 
serve  the  Lord  ;  and  there  was  no  profit  in  keeping 
his  ordinances  and  walking  mournfully  before  him. 
They  esteemed  and  applauded  the  workers  of  iniquity 
as  the  w^isest  and  happiest  men  in  the  w^orld.  But  they 
now  see  and  feel,  that  the  way,  which  once  seemed 
right  to  them,  was  the  way  of  death  ;  and  that  those, 
wliom  they  once  esteemed  fools,  were  the  only  wise 
mn  on  earth.  They  will  be  forever  ashamed  and  con- 
f  unded,  that  they  despised  the  wisdom  of  the  just 
and  applauded  the  folly  of  the  unjust.  The  lives  of 
their  pious  parents,  friends  and  acquaintance  will  nev- 
er recur  to  their  minds,  without  leaving  a  sting  behind. 
They  can  never  forgive  themselves,  that  they  were  so 
unwise  and  wicked,  as  to  love  those,  whom  they  ought 
to  have  hated  and  hated  those,  whom  they  ought  to 
have  loved. 

9.  Their  clear  view  of  the  happiness  of  heaven 
will  be  a  source  of  tormenting  reflections.  They  are 
represented  as  being  punished  in  the  view  of  heaven. 
Saint  J'.im  says,  "  They  shall  drink  of  the  wine  of 
the  wrath  of  God,  which  is  poured  out  without  mixture 
in  the  cup  of  his  indignation  :  and  they  shall  be  tor- 
mented with  fire  and  brimstone  in  the  presence  of  the 
h'  ly  angels  and  in  the  presence  of  the  Lamb."  And 
Thnst  says  of  Dives,  *'  In  hell  he  lifted  up  his  eyes, 
being  in  torme-  ts  and  seeth  Abraham  afar  otfand  Laz- 
arus* m  his  bosom."     And  all  the   damned  will  have 


SERMON    XX/  3U 

tile  same  view  of  Abraham,  Isaac  and  Jacob  and  ol 
rmilions  more,  living  under  the  smiles  of  .  od,  uniicd 
in  love,  employed  in  praise  and  animated  witli  tlio  joy- 
ful prospect  of  rising  in  glory  and  blessedness  to  all 
eternity.  This  amazing  contrast  between  the  state  of 
the  blessed  and  their  own  wretched  and  forlorn  con- 
dition will  be  forever  exhibited  before  their  eyes  and 
constrain  them  to  reflect,  with  tlic  most  painful  sensibil 
ity,  what  they  might  have  been.  The  gate  of  heaven 
"was  opened  to  them  as  well  as  to  others,  but  they  refus- 
ed to  enter  in.  They  might  have  drank  of  those  riv- 
ers of  pleasure,  which  flow  at  God's  right  hand  ;  but 
now  they  have  not  a  drop  of  water  to  cool  iheir  tongues. 
Neither  Abraham,  nor  Isaac,  nor  Jacob,  nor  one  of 
the  inhabitants  of  heaven,  will  be  either  able,  or  dis- 
posed to  pity,  or  relieve  them.  When  they  turn 
their  eyes  to  heaven,  they  can  only  gaze,  lament  and 
despair  ! 

Finally,  they  will  reflect  not  only  upon  what  they 
have  been  and  might  have  been  ;  but  upon  what  they 
are  and  always  will  be.  They  will  reflect,  that  being 
fllthy,  they  shall  be  filthy  still  ;  that  being  unholy, 
they  shall  be  unholy  still  ;  and  that  being  miserable, 
they  shall  be  miserable  still.  They  v/ill  reflect,  that 
God  and  Christ  and  the  Holy  Ghost  and  angels  and 
saints  will  forever  hate  them  ;  and  that  they  will  forever 
hatq  one  another.  They  will  reflect,  that  as  long  as 
heaven  resounds  with  joy,  hell  will  resound  with  sorrov»". 
This  will  constrain  them  to  say,  O  eternity,  eternity, 
eternity  !  Who  can  dwell  with  devouring  Are  !  who 
can  dwell  with  everlasting  burnings  1 

IMPROVEMENT. 

1.  If  the  state  of  the  damned  has  been  properly  de- 
scribed  ;  then  it  is  of  great  importance,  that  ministers 
should  preach  plainly  upon  the  subject  ;  and  if  possible, 
make  their  hearers  realize  the  danger  of  going  to  hell. 
There  are  many,  at  this  day,  who  profess  to  doubt 
whether  there  be  any  such  being  as  the  Devd,  or  any 
such  place  as  hell.  And  there  are  not  a  Onv  others  who 
>vould  not  have  ministers  use  the  name  Devil,  if  there 


348  SERMON    XX. 

be  such  a  subtle  adversary,  nor  the  word  bell,  if  there 
bp  such  a  phice  of  torment.     They    wish  preachers 
would  be  so  complaisant,  as  not  to  wound  their  feelings 
and  disiurb  their  peace  by  exhibiting  such  disagreeable 
scenes  and  objects.    That  they  are  sincere  in  these  de- 
sires, there  can  be  no  manner  of  doubt.     But  it  may 
be  justly  doubted,  v\helher  the  ministers  of  Christ  ought 
to  condescend  to  gratify    their    unreasonable  and  dan- 
gerous desires.     Christ  preached  much  about  the  devil 
and  hell.    He  called  the  great  deceiver  by  his  proper 
name  ;  and  used  the  proper  word  to  designate  the  place 
of  the  damned.     He  said  more  about  the  person,   the 
character,  and  the  malignant  designs  of  the  devil  ;  and 
more  about  the  miseries  of  the  damned,  than  any  other 
teacher  sent   from   God.     And  why   should  not   his 
ministers  imitate  his  example  and  preach  plainly  upon 
the  same  subjects,  upon  which  he    preached  plainly  ? 
Yea,  rather  why  should  they  not  preach  as  he  com- 
mands them  to  preach?      His  command    is,     "Go 
ye  into  all  the  world   and  preach  the  gospel  to  every 
criature.      He,  that  belie veth  and  is  baptised,  shall  be 
saved  ;  but  he,  that  believeth  not,  shall  be   damned." 
lie  scrupled  not  to  say,   ''If  thy  hand  offend  thee,  cut 
it  off:  it  is  better  for  thee  to  enter  into  life    maimed, 
than  having  two    hands,  to  go  into  hell   into  the  fire 
that  never  shall  be  quenched  :  where  their  w^orm  dieth 
not  and  the  fire  is  not  quenched.     And   if  thy  foot;^  of- 
fend tliee,  cut  it  otf :  it  is  better  for  thee  to  enter  halt 
into  life,  than  having  two  feet,  to  be  cast  into  the  fire 
that  never  shall  be  quenched  :  where  their  worm  dieth 
not  and  the  fire  is  not  quenched.     And  if  thine   eye  of- 
fend thee,  pluck  it  out  :  it  is  better  for  thee  to  enter 
into  the  kingdom  of  God  with  one  eye,   than  having 
tv.o  e>es,  to  be  cast  into  hell   fire  :  where  their  worm 
dieth  not  and   the  fire   is  not   quenched."     And   he 
put  ihis  plain  and  pointed  question  to  the   impenitent : 
*' Yf   serpents,  ye    generation  of  vipers,  how  can  ye 
escape  the  damnation  of  hell  ?"     He  also  gave  this  sol- 
emn warning  to  his  followers  :     "  Fear  not  them,  who 
ki.i  'he  I  lidy.  but    are  not   able  to   kill  the    soul  :  but 
rather  fear  him,  who  is  able  to  destroy  both  soul  and 


SERMON    XX.  349 

body  in  hell."  And  is  it  s(iMn2;o,  tliat  ho,  \vlio  cniie 
to  save  the  souls  of  men,  should  pn-ach  so  plainly  and 
puMgently  upon  this  most  solemn  and  interesting  sub- 
ject ?  And  can  they,  who  watch  for  souls,  as  those 
-who  must  give  an  account  and  who  view  sinners  in  the 
utmost  danger  of  being  ca^>t  into  hell  fire  and  sufl-'ring 
the  damnation  of  hell,  neglect  to  warn  them  of  their 
danger,  in  the  very  language  of  Christ,  without  being 
guilty  of  the  blood  of  souls  ? 

2.  If  the  miseries  of  the  damned  be  such,  as  have 
"been  described,  then  it  deeply  concerns  sinners  to  take 
heed    how     they     hear    the    gospel.  It    is      the 

gospel  only,  that  has  brought  life  and  immortality  to 
light  and  revealed  all  that  we  know,  or  can  know,  con- 
cerning the  invisible  scenes  and  objects  of  the  invisible 
world.  The  heathens  have  conjectured  that  there  is 
some  place  beyond  this  world,  where  some  departed 
spirits  are  happy  ;  and  that  there  is  some  place  beyond 
this  world,  where  some  departed  spirits  are  miserable  ; 
but  they  know  nothing  about  such  a  place,  as  the  gos- 
pel represents  heaven  to  be  and  nothing  about  such  a 
place,  as  the  gospel  represents  hell  to  be.  Even  Cic- 
ero, the  wisest  and  most  learned  of  the  heathen  moral- 
ists, was  doubtful  whether  the  soul  were  immortal,  or 
had  any  existence  beyond  the  grave.  But  the  gospel 
gives  us  infall  ble  evidence,  that  the  souls  of  men  are 
immortal  ana  shall  enjoy  everlasting  happiness,  or  suf- 
fer everlasting  misery,  after  they  leave  this  mortal 
state.  rhe  go  pel  clearly  describes  the  place,  the 
busmess  and  the  blessednt  ss  of  heaven  ;  and  the  place 
and  bitter  retlections  of  the  damned.  The  gospel  re- 
veals the  method,  which  God  has  devised  to  save  sin- 
ners from  the  wrath  to  come,  and  to  raise  them  to  the 
world  of  glory  and  blessedness.  The  gospel,  there- 
fore, is  the  only  medium  through  which  sinners  can 
po.sibly  be  saved.  If  they  hear,  understand  and  cor- 
diady  embrace  it,  they  shall  have  everlasting  life  ;  but 
if  they  refuse  to  hear,  unler^tand  and  cordially  em- 
brace the  terms  of  salvation,  they  must  suffer  the  dam- 
nation of  hell.  These  are  (he  most  important  truths 
and  the  most  weighty  motives,  that  can  be  exhibited 


350  SERMON    XX. 

before  the  minds  of  sinners,  to  awaken,  convince  and 
convert  them.  So  Abraham  thought  ;  for  when 
Dives  entreated  him  to  send  Lazarus  to  warn  his 
brethren  of  the  danger  of  their  coming  to  that  place  of 
torment,  where  he  was  confined,  he  said,  *'  lUiey  have 
Moses  and  the  prophets  ;  let  them  hear  them.  And 
he  said,  Nay,  father  Abraham  ;  but  if  one  went  unto 
them  from  the  dead,  they  will  repent.  And  he  said 
unLo  him.  If  they  hear  not  Moses  and  the  prophets, 
neither  will  they  be  pursuaded,  though  one  rose  from 
the  dead."  li  men  believe  the  gospel,  they  must  be 
saved;  but  if  they  disbelieve  and  reject  it,  they  must 
be  damned.  It  is  a  solemn  thing  to  hear  the  gospel, 
which  must  infallibly  be  a  savour  of  life  unto  life,  or  a 
savour  of  death  unto  death,  to  every  one  that  hears  it. 
3.  If  the  miseries  of  the  damned  be  such,  as  have 
been  described  ;  then  we  see  why  the  scripture  repre- 
sents this  world  so  dangerous  to  sinners.  The  Bible 
is  full  of  the  most  solemn  warnings  and  admonitions  to 
sinners  to  guard  against  the  love  of  the  world  and  the 
things  of  the  world.  Christ  preached  a  great  deal 
against  the  love  of  the  world.  He  declared  that  no 
man  could  embrace  the  gospel  and  become  his  sincere 
folio v^'cr,  unless  he  denied  himself,  took  up  his  cross, 
and  renounced  a  supreme  attachment  to  the  world. 
He  preached  this  doctrine  so  plainly  to  the  amiable 
young  man,  that  it  destroyed  ail  his  hopes,  and  sent 
bill!  away  sorrowful.  He  said,  "  It  was  easier  for  a 
camel  to  go  through  the  eye  of  a  needle,  than  for  a 
rich  man  to  enter  into  the  kingdom  of  heaven."  And 
he  spake  the  parable  of  Dives  and  Lazarus  on  purpose 
to  warn  sinners  against  the  love  of  the  world.  He 
represents  the  rich  man  as  clothed  in  purple  and  fine 
linen  Sl  faring  sumptuously  every  day  ;  plainly  intimat- 
ing that  it  was  owing  to  his  undue  attachment  to  the 
woiJd,  and  the  enjoyments  of  the  world,  that  he 
lived  and  died  impenitently  and  plunged  him>elf 
in(o  the  bottomless  pit  of  destruction.  And  he  spake 
another  parable  of  a  more  laborious  and  industri- 
ous man,  who  <l(^slroyed  himself,  not  by  luxury  or 
intemperance,  or  any  thing  that  is  called  vicious,  but 


SERMON    XX.  351 

by  the  supreme  love  to  the  world.  But  why  is  the 
love  of  the  world  represented  so  dancjrrous  and  de- 
structive to  the  souls  of  men  ?  The  plain  reason  is, 
that  the  world  and  all  the  things  of  the  world,  directly 
and  powerfully  tend  to  dissipate  the  thoughts  of  men  ; 
and  so  to  prevent  all  serious  reflections  upon  God  and 
upon  every  thing  serious,  important  and  eternal.  A  a 
habitual  attention  to  this  world  excludes  an  habitual 
attention  to  another  world  ;  an  habitual  ]ove  to  this 
w^orld  excludes  an  habitual  love  to  another  world  ; 
and  worldly  mindedness  excludes  heavenly  mind- 
edness.  While  the  scenes  and  objects  of  this 
world  engross  the  attention  and  atFections  of  men,  they 
are  always  stupid  and  regardless  of  the  happiness  of 
heaven  and  the  torments  of  hell.  Why  are  young  men 
men  so  generally  careless  and  stupid  about  the 
salvation  of  their  souls  ?  The  cause  is  visible.— 
They  are  all  attention  and  zeal  in  pursuing  the  vanities 
and  amusements  of  the  world.  Why  are  those  on  the 
stage  of  action  and  in  the  meridian  of  life,  so  stupid 
and  regardless  of  future  happiness  and  misery  ?  It  is 
because  the  more  serious  business  and  concerns  of  this 
life  shut  out  the  thoughts  of  a  future  and  eternal  life. 
Men  are  formed  for  thinking,  reflecting  and  anticipa- 
ting ;  and  they  cannot  help  employing  their  thoughts 
about  either  temporal,  or  eternal  things.  And  if  it 
were  not  for  thinking  about  and  loving  the  world,  they 
would  think  about  and  love  God  and  divine  things. 
The  world  would  do  men  no  harm,  if  they  would  only 
give  it  its  proper  place  in  their  thoughts  and  in  their 
hearts.  But  it  is  of  the  most  ensnaring  nature  and 
has  ruined  the  souls  of  millions  among  the  poor  as 
well  as  the  rich  ;  among  the  learned  as  well  as  the  un- 
learned ;  among  the  industrious  as  well  as  the  idle  ; 
among  the  moral  as  well  as  the  immoral  ;  and  among 
the  old  as  well  as  the  young.  The  world  would  de- 
stroy'all  men,  who  live  in  it,  if  it  were  not  for  tlie  sove- 
reign grace  of  God,  in  controling  the  views  and  renew- 
ing the  hearts  of  some.  The  apostle's  admonition 
therefore,  deserves  the  most  serious  regard.  "  Love 
not  the  world,  neither  the  things  of  the  woild.     If  any 


S52  SERMON    XX. 

man  love  the  world,  the  love  of  the  Father  is  not  ill 
hi.n."  But  Christ's  question  is  stiil  more  solemn  and 
impressive.  "W  nat  siiall  it  proilt  a  man,  if  he  shaii 
gam  the  whole  world  and  lose  his  own  soul  ?  Or 
what  shall  a  man  jrive  in  exchange  for  his  soul  ?'' 

4.  fifthe  misenes  of  the  damned  arise  from  bitter 
reflections  ;  then  all  sinners  in  their  present  stale  are^ 
fit  for  destruction.  They  have  just  t-uch  views  and  feel- 
ings and  r. elections  in  kind,  as  the  damned  have.  They 
hate  to  be  what  they  are,  rational,  immorial  and  ac- 
eounta  ble  creatures.  They  hate  to  be  whire  they  aje 
in  a  state  of  probation,  where  life  and  death,  eiernal 
happiness  and  eternal  misery,  heaven  and  heii  are  so 
often  exhibited  before  them.  They  hate  to  reilect  up- 
on what  l;od  is  and  what  they  are  ;  or  upon  what  oth- 
ers have  done  to  save  them,  or  upon  what  they  have 
done  to  destroy  themselves  ;  or  upon  the  state  of  Ihe 
blessed  in  heaven  ;  or  upon  the  state  of  the  misercible 
m  hell,  or  upon  what  they  may  be  to  ail  eternity.  'I'hey 
have  the  same  love  to  sin  and  hatred  to  hohness,  t  at 
the  prisoners  in  despair  have.  They  have  the  sane  tne 
enmity  to  God,  to  Christ,  to  good  men  and  to  on-  an- 
other, that  the  great  adversary  and  ail  his  subjects  have. 
Christ  has  told  them,  that  they  are  of  their  father,  tiie 
devil.  And  they  need  no  change  of  heart,  to  fit  them 
to  be  his  companions  in  sin  and  misery  forever.  Their 
own  weight  of  guilt  would  sink  them  down  to  the  re- 
gions of  darkness  and  despair,  if  the  forbearing  mercy 
of  God  did  not  prevent  it.  But  yet  they  think  and  say, 
that  they  are  not  totally  depraved  ;  that  they  do  not 
deserve  endless  torments,  nor  are  in  danger  of  being 
east  into  hell  ;  that  they  are  whole  and  need  not  a  phy- 
sician ;  that  their  character  and  state  are  misrepreser  - 
ed  ;  and  that  they  have  a  r*«ght  to  trust  in  their  good- 
ness. They  justify  themselves  and  condemn  God  and 
his  law  and  despise  the  thought  of  being  in  danger  of 
hell  fire  which  they  think  is  too  often  mentioned.  They 
say  to  themselves,  that  they  are  rich,  and  increased  with 
goods,  and  have  need  of  nolhing  ;  and  know  not  that 
they  are  wretched  and  misciiible,  and  poor  and  blind 
and  naked.     Such  views  and  feelings,  if  continued  in, 


SERMON    XX.  353 

must  ripen  them  fast  lb  destruction.  They  are  in  the 
situation  of  one,  who  \va«  cherishin^^  the  vain  hope  (jf 
loni^  prosperity,  but  whose  soul  was  suddenly  called 
into  eternity. 

5.  If  the  miseries  of  the  damned  and  the  character 
of  sinners  be  such,  asJiave  been  described,  then  tliere 
is  reason  to  fear,  that  soine  sinners  are  very  near  to  the 
pit  of  perdition.  They  are  in  the  broad  road,  which 
has  led  many  such  persons  as  they  are  to  the  place, 
where  there  is  no  light  and  no  hope.  The  symptoms 
of  eternal  death  are  upon  them,  though  they  know  it 
not.  They  have  reason  to  fear,  that  God  wdl  cut  ilium 
down,  or  say,  let  them  alone.  To  such  Christ  said, 
"  Ye  serpents,  ye  generation  of  vipers,  how  can  ye  es- 
cape the  damnation  of  hell  ?"  It  is  God's  usual  meth- 
od to  send  the  spirit  of  slumber  to  sinners,  before  he 
executes  the  sentence  of  eternal  death.  And  has  not 
the  spirit  of  slumber  been  long  visible  among  many  sin- 
ners here  ?  And  does  not  this  for  bode,  that  the  time 
may  be  near, when  they  will  awake  and  lift  up  their  ryes 
in  torments  ?  Preachers  didn^t  make  these  marks  of 
danger,  but  God  has  made  them  in  his  word.  Be  en- 
treated to  read  his  ivord  and  compare  your  characters 
and  conduct  with  his  word.  And  if  you  do  nv)t  find 
yourselves  condemned  by  i\Ioses  and  the  prophets,  by 
Christ  and  his  apostles,  y  )u  need  not  f -ar  what  preach- 
ers say.  But  if  you  do  find  yourselves  condemned  by 
Christ  himself,  ''  fear  him,  who  is  able  to  destroy  both 
soul  and  body  in  hell." 
4fB 


SERMON  XXI. 


Philippians,  IV,  4. — Rejoice  in   the  Lord  al- 
tvays  '  and  again  I  say,  Rejoice 

The  apostles  took  peculiar  care  of  the  Churches, 
Avhich  they  planted,  and  empioyed  many  means  to  con- 
lirm  them  in' their  faith,  preserve  them  from  error  and 
promote  their  peace,  consolation  and  i^^rovvth  in  grace. 
They  either  visited  them  personally,  or  ^vrote  to  them 
frequently  and  directed  them    to  read  the  epistles  they 
se.veraliy  received  t  each  oiher,  that  they  might  all  de- 
rive ediicaiion  aiK    cofiilort  from  them.     Paul  wrote 
most  of  his  epistles  on  some  particular  occasions,  in  or- 
der to  rectify  some  particular  error,  or  to  guard  against 
some  particular  danger,  or  to  reprove  some  unchristian 
practice.      But  he  seems  to  have  written  this  epistle  to 
enforce  a  particular  duty,  which    all   Christians    were 
too  apt  to  neglect ;  and  that  is  the    duty  of  rejoicing  in 
God.      He  had  said  in  the  first  verse  of  the  third  chap- 
ter in  this  epistle,  "Finally,   my    brethren,   rejoice  in 
the  Lord."     And  recollecting  what  lie  had  said  before, 
he  still  thought  it  proper  to  repeat  again  and  again  the 
sa:ue  injunction  in  the  fourth  verse  of  this  fourth  chap- 
ten     ''Kejoice  in  ihe  Lord  always  :   and  again  1  say, 
Kejoice."       These   repetitions  plainly  indicate,  that 
Christians  in  general  are  very  backward  to  perform 
the  duty  enjoined  in  the  text  ;  ar.d  that  their  duty  of 
rej  ,icmg  in  the  Lord  is  not  only  very  important,  hut 
needs  to  be  re|>ec,tedly  and   forcibly  inculcated  upon 
them.     Accordingly  it  is  proposed  in  this  discourse, 


SERMON    XXI.  ^;}^^ 

I.  To  consider  wha:  i.s  implied  in  the  duty  ofChris- 
tiau  >  r<^joicing  in  God  always  ; 

II;  To  consider  the  propriety  of  their  being  requir- 
ed 10  perform  tins  daty  aiwiiys  ;     And, 

III.   To  conisider  some  peculiar  reasons,  why  they 
sh:juld  rejoice  in  i\v  Lord  always. 

I.   L;U  us  cr-nsider  what  is  implied  in  tlic  *luty  of 
Christ:ans  rejoiciiig  in  th.e  L  ^rd  always.   And 

1.  This  implies  that  they  are  pleased,  that  God  does 
really  exist  All  mankind  are  naturally  unwillin-, 
th  It  there  should  be  a  God.  The  fool  hath  said  in  his 
heart,  ihere  is  no  God  Every  man,  in  a  state  of  na- 
ture, dreads  the  thought  of  the  divine  existence.  And 
tliough  he  cannot  resist  the  weighty  evidence  of  an 
eternal  and  self-existent  Being  ;  yet  his  belief  of  God 
instead  of  giving  him  the  least  pleasure,  tills  Lis  iuiad 
with  the  same  kind  offearond  trembling,  whichaots- 
tate  spirits  feel.  All  men  naturally  vrish  to  be  iiiue- 
pCiident,  and  therefore  cannot  bear  the  thought,  that 
there  is  a  Being  above  them,  v.^ho  can  contri)l  and  dis- 
pose of  them,  according  to  his  plea s"iTre.  But  Chris- 
tians, whose  enmity  to  God  has  been  slain,  are  willing 
that  he  shoul '  exist.  It  is  impossible,  that  men  i?fjoiild 
rejoice  in  a  Being,  whose  existence  they  disbelieve  and 
dislike.  If  Cbriitians,  therefore,  did  not  believe  and 
like  the  existence  of  God,  they  could  not  rejoice  in  him. 
So  that  their  rejoicing  in  God  implies,  that  they  re- 
joice, that  he  now  exists  and  always  will  exiet,  without 
the  least  variableness,  or   haiow  of  turning. 

2-  The  duty,  enjoined  upon  Christians  in  f  lie  text, 
implies  their  rejoicing  not  only  that  God  exist;,  iut 
that  he  exists  possessed  of  al!  divine  erceilcncie>  and 
perfections.  God  is  infin'tely  superior  to  any  other 
and  all  other  beings  in  the  universe.  Ills  power,  his 
knowledge, his  wisdom  and  his  goodi"ies<  arc  unliniited 
and  incomprehensible.  It  is  the  duty  of  Christians  to 
rejoice,  that  God  is  the  first,  the  greatest,  the  wisest 
and  best  of  all  beings,  without  tlie  possibility  of  change, 
•or  becoming  in  the  least  degree  mutable  in  th.-  essen- 
tial attributes  of  his  nature.  They  ought  to  r  ; oice, 
that  he  always  has  been  and  always  will  be,  without 


356  SERMON    XXI. 

the  least  imperfection  in  power,  knowledoje,  wisdoiia, 
or  goodness.  For  they  could  not  rejoice  in  him,  if  it 
were  possible,  that  he  should  either  intentionally,  or 
unintentionally  make  any  mistake,or  use  any  deception. 
But  they  know,  that  he  cannot  deceive  and  cannot  err, 
because  he  isimmutableinhis  natural  &  moral  attributes; 
and  tl'cre  is  assolid  ground  to  rejoice  in  them,  as  to 
rejoice  in  his  necessary  existence.  They  are  pleased, 
theiefore,  thai  he  is  altogether  such  a  Being  as  he  is. 

3.  Their  duty,  enjoined  in  the  text,  requires  them 
to  rejoice,  that  he  formed  the  most  wise  and  just  and 
benevolent  designs  from  eternity.  They  would  have 
no  reason  to  rejoice  either  in  the  existence,  or  perfec- 
tions of  God,  if  he  had  not  immutably  c'etermined  to 
employ  all  his  natural  and  moral  atlribu-es  ^n  promot- 
ing the  greatest,  the  wisest  and  best  dei^igns.  Had 
he  never  determined  to  act  out  and  display  his  great 
and  amiable  character  in  the  works  of  creation,  provi- 
dence and  redemption,  there  would  have  been  no 
ground  or  reason  of  rejoicing  in  him.  Strip  God  of 
all  his  wise  and  holy  de;»igns  and  we  strip  him  of  all  his 
moral  excellencies  ;  and  when  he  is  divested  of  these, 
bis  natural  perfections  lose  all  their  lustre,  and  are  no 
longer  objects  of  complacency  and  delight,  but  only 
of  fear  and  dread.  To  rejoice  in  God,  therefore,  im- 
plies rejoicing  n  all  his  wise  and  holy  purposes,  re- 
specting himM  If  and  every  creature,  object  and  event, 
that  ev(  r  have  existed,  or  ever  will  exist.  Nor  can 
Christians  sincerely  rejoice  in  God,  unless  they  are 
pleased,  that  he  is  in  one  mind,  that  hiS  counsel  shall 
St  nd  and  that  it  is  as  impossible,  for  any  created  be- 
ing to  tVustrate,  counteract,  or  defeat  his  purposes,  as 
to  destroy  his  existence.      1  may  add, 

4.  To  rejoice  in  God  is  to  rejoice,  that  he  is  con- 
stantly and  irresistibly  carrying  into  effect  all  his  orig- 
in^il  ctnd  eternal  designs,  or  that  he  is  working  all  things 
after  the  counsel  of  his  own  will.  "The  Lord  reigns, 
let  the  earth  rejoice  "  If  it  be  desirable,  that  the 
greatest,  the  wisest  and  best  of  beings  should  govern 
the  universe,  then  it  is  desirable,  that  ho  sliould  direct 
every  event  6l  dispose  of  every  object,  just  as  he  origin- 


SERMON    XXI.  357 

ally  intended,  before  the  foun(iation  of  the  world.  And 
Ch^istlan^  cannot  do  their  duty  to  rejoice  in  ( iod,  unless 
they  heartily  rejoice  in  all  the  dispensations  ol"  his  prov- 
idence and  grace.  In  all  these  respects,  (  hristians  are 
required  to  rejoice  in  God  and  to  rejoice  in  him  always. 
So  runs  the  divine  command.  "Rejoice  in  the  L')rd 
always."  God's  existence  is  always  the  same  ;  liis 
perfection?^  are  always  the  same  ;  his  designs  are  al- 
ways the  same  ;  and  he  ahvays  governs  all  things  ac- 
cording to  his  designs  ;  and  therefore  we  must  supj)osc 
the  command  in  the  text  requires  (Christians  to  re- 
joice in  the  Lord,  at  all  times,  in  all  places  and  under 
all  circumslances  whatsoever.      Li  t  us  now  inquire, 

II.  VVMiei her  there  be  a  propriety  in  the  precept, 
which  requires  Christians  to  rejoice  in  the  Lord 
always. 

There  is  no  question  whether  God  may,  with  pro- 
priety, require  men  to  rejoice  in  liim  sometimes  ;  hut 
it  may  be  a  question,  whether  there  be  a  propriety  in 
requiring  i  hem  to  rejoice  in  him  always,  or  at  all  times. 
H^  C'irtainly  requires  men  to  mourn  sometimes.  Sol* 
omon  says,  that  ''there  is  a  time  to  weep  and  a  time  to 
laugh  :  a  time  to  mourn  and  a  time  to  dance."  Men 
are  required  "to  weep  with  them  that  weep,  as  well  as 
to  rejoice  with  them  that  rejoice."  In  JoePs  day  God 
sai<l  to  his  people,  "  Turn  ye  even  to  me  with  all  your 
heart  and  with  fasting  and  with  weeping  and  with 
mourning:  Let  the  priests,  the  ministers  of  the  Lord 
weep  between  the  porch  and  the  altar,  and  let  iht^m 
say.  Spare  thy  people,  O  L  )rd  and  give  not  thine 
heritage  to  reproach."  Now,  since  God  expressly 
requires  men  to  mourn,  it  must  unquestionably  be  their 
duty  to  obey  this  command.  But  how  is  it  possible, 
that  we  should  obey  his  command  to  rejoice  alvvays  and 
yet  obey  his  command  to  mourn 'sometimes.  His  com- 
mand to  mourn  sometimes  seems  to  forbid  our  rejoic- 
ing always.  Where  then  is  the  propriety  of  the  pre- 
cept to  rejoice  always  ?  Certainly  we  have  no  right 
to  call  the  propriety  of  this  precept  in  question;  and 
of  course  we  must  believe,  that  ii  i-  crm-ostent  with 
h  e  precept  to  mourn  ;  and  that  its   consistency    nui^^ 


358  SERMON    XXI, 

be  known  and  made  to  appear.  It  cannot  be  denied, 
that  there  have  been,  from  the  beginning  of  tlie  world 
to  this  day,  thousands  and  millions  of  things,  under  the 
-divine  government,  which  are  proper  objects  of  regret 
sorrow  and  mourning.  Every  natural  and  moral  evil, 
that  has  ever  taken  place,  in  any  part  of  Grid's  exren- 
sive  dominions  is  an  object  of  mourning  and  sorrow. 
The  sin  and  misery  of  the  fallen  arigels,  the  sin  and 
misery  of  Adam  and  of  all  his  posterity  and  all  the 
pains  and  groans  of  the  animal  creation  are  to  be  re- 
gretted and  lamented,  as  dis;^greeable  and  undesirable 
evils,  in  themselves  considered.  Ther^-  is  an  essential 
difference  between  evil  objects  and  goou  objects  in 
themselves  considered.  Good  objects  are  mattors  of  joy; 
and  evil  objects  are  matters  of  s  !rrow.  Kohness  and 
happiness  are  good  objects  ;  but  sin  and  misery  are 
evil  objects.  There  is  always  a  good  reason  to  rejoice 
in  holiness  and  happiness  ;  but  no  good  reason  ever 
to  rejoice  in  sin  and  mis  ry.  It  is  one  thing  to  rejoice 
in  God  and  another  thing  to  rejoice  in  the  holiness  and 
.hap|/iness,  which  he  causes  to  exist.  And  it  is 
•one  thing  to  rejoice  in  God  and  another  to  rejoice,  in 
h.s  introducing  sin  and  misery  into  his  moral  system. 
There  is  always  reason  to  rejoice,  that  God  is  what 
he  is  and  does  what  he  does.  Hh  rejoices  in 
himself  on  both  these  accounts,  ^esays,  ''  I  form 
the  light  and  create  darkness  :  I  make  peace  and 
create  evil.  I.  the  Lord,  do  all  these  things." 
Now  it  is  easy  to  see  a  good  reason  to  rejoice  in  what 
God  is  and  in  what  he  does.  He  is  good  in  himself  and 
Ire  always  acts  from  wise  and  good  motives,  whether 
he  forms  light,  or  creates  darkness  ;  whether  he  makes 
peace,  or  creates  evil  :  that  is,  whether  he  produces 
natural,  or  moral  good,  or  whether  he  produces  natural 
or  moral  evil.  Hence  there  is  a  propriety  in  his  re- 
quiring us  to  rejoice  in  himself  always  ;  but  there  is  no 
propriety  in  his  ever  requiring  us  to  mourn  in  himself. 
Nor  do  we  fmd  a  single  command  to  mourn  in  the 
Lord.  The  ground  of  mourning  is  entirely  different 
from  the  ground  of  rejoicing  in  all  cases.  There  is 
ground  of  rejoicing  in  God  and  in  all  the  natural  and 


SERMON    XXI.  359 

moral  good  lie  causes  to  take  place  ;  and  tliere  is  ground 
of  inouniiAg  in  all  the  natural  evil.'^  his  creatures  sudor, 
and  in  all  the  moral  evils  they  commit.  There  is  ju§t 
cause  to  mourn  for  creatures,  but  no  just  cause  to 
mourn  for  God.  Therefore  mourning  for  creatures  is 
perfectly  consistent  with  always  rejoicing  in  (iofl. — 
Notwithstanding  the  ten  thousand  natural  and  moral 
evils,that  abound  all  over  the  world  and  wring  the  hearts 
of  mulfitudes  every  day  with  anguish  and  sorrow,  there 
is  aivvays  abundrmt  reason  to  rejoice  in  God.  For  God 
acts  as  wisely  and  benevolently  in  bringing  about  sin  and 
misery,  as  in  brmging  about  holiness  and  happiness. 
A  patient  may  rejoice  in  the  skill  and  benevolence  of 
the  surgeon,  while  he  mourns  and  bewails  the  pains  of 
asnputation.  Men  may  rejoice  in  God*s  wisdom  ;ind 
goodness  in  causing  ail  things  to  take  place  as  they 
do ;  and  yet  lament  and  mourn  on  account  of  a  vast 
many  things  that  do  take  place.  God  may,  therefore, 
with  great  propriety  require  us  always  to  rejoice  that 
he  is,  and  that  he  reigns,  while  he  requires  us  to  mourn 
for  sin  and  misery  in  ourselves  and  others.  This  being 
true,  I  proceed  as  proposed, 

III.  To  mention  some  peculiar  reasons,  why  we 
should  rejoice  in  God  always.     And, 

1.  We  have  reason  always  to  rejoice  in  God,  be- 
cause he  always  knows  what  is  best  to  do  with  all  his 
creatures.  His  understanding  is  infinite  and  compre- 
hends all  his  creatures  and  all  his  works  at  one  clear, 
intuitive  view.  All  creatures  and  all  objects  always 
lie  equally  open  and  naked  to  his  all  seeing  eye,  fr«om 
eternity  to  eternity.  "Known  unto  God  are  all  his 
works  from  the  beginning  of  the  world."  He  is  the 
only  wise  God  ;  and  he  alone  knows  what  is  wis<^st 
and  best  to  do  with  all  created  beings  and  objects.  He 
is  light  and  in  him  there  is  no  darkness  at  all.  Amidst 
all  the  natural  and  moral  evils,  that  abound  and  al- 
ways will  abound  in  the  universe,  he  sees  no  d ouiitful 
or  difficult  cases  ;  but  always  knows  what  is  best  to  do 
and  how  it  is  best  to  treat  every  rational  and  irrational 
creature  and  every  holy  and  unlioly  cr<^ature,  in  the 
innumerable  circumstances  in  which  they  are  placed. 


3(54>  SERMON    XXI. 

He  is  the  only  B  ^in^,  ,vito  has  tais  universal  and  aU 
comprehensive  knoWledi>;e.  Among  all  ereateJ  be- 
ings, there  is  not  one,  who  knows  all  things.  The 
highest,  noblest  and  wisest  intelligent  creature-;  cannot 
see  ail  things  at  once  ;  and  much  h'ss  to  all  eternity. 
And  of  course,  thoy  cannot  see  what  is  be^t  for  them- 
selves, and  much  less  what  is  best  for  tlieir  fellow  crea- 
tures, through  every  period  of  their  existence.  It  is 
therefore,  a  matter  of  great  and  universal  joy,  that  God 
always  knows  what  is  best  for  the  whole  intelligent 
universe,  who  alwa)^s  will  be  inseparably  con-ected  and 
have  a  mutual  iniiuence  upon  each  other.  There  is  no 
ground  to  rejoice  in  the  knowledge  or  wisdom  of  any 
created  beings,  because  their  wisdom  and  knowledge 
are  limited  ;  and  they  may  err  through  ignorance  or 
design.  But  there  is  a  just  and  solid  ground  to  re- 
joice in  God,  who  always  knows  what  is  best  for  the 
whole  intelligent  universe,  though  more  numerous  than 
the  stars  of  heaven. 

2.  We  have  always  reason  to  rejoice  in  God,  be- 
cause he  not  only  knows  what  is  best  to  do  with  all 
his  creatures,  but  is  always  immutably  disposed  to  do 
what  is  best.  He  has  them  all  under  his  eye  and  sees 
all  their  external  circumstances  and  knows  all  their 
internal  views  and  desires,  hopes  and  f  ars,  joys  and 
sorrows.  As  a  father  feels  towards  his  children,  so 
the  Father  of  mercies  feels  towards  his  whole  family, 
whether  in  heaven,  or  earth,  or  any  other  part  of  the 
universe.  He  is  good  unto  all  and  his  tender  mercies 
are^over  all  his  works.  H-  Seholds  all  his  creatures 
from  the  highest  to  the  hywest.  with  an  impartial  and 
benevolent  eye.  Ashe  knows  what  is  best,  so  he  is 
always  disposed  to  do  what  is  be>t.  This  is  far  from 
being  true  in  respect  to  short  sighted  and  sinful  crea- 
tures. They  are  not  disposed  to  do  what  ii:«y  know 
to  be  right  and  believe  to  be  best  ;  but  employ  their 
rational  powers  in  doing  evil,  in  lead  of  doing  sjood  ; 
and  would,  were  it  in  their  jX)wer,  destroy  all  the  hr  ;i- 
ness  &.  happiness  in  the  univtisc  And  since  there  s 
no  ground  of  rejoicing  in  ihe  go  )dnr-T  oJ"  any  created 
beings,  it  is  matter  of  hi^h  ana  pure  joy,  that  there  iS 


SERMON    XXI.  .'>GI 

One  Being,  in  whose  boun.lless  goodness  there  is  a 
peniianent  foundation  always  to  rejoice.  The  |)er- 
fect  gv)odness  of  God  is,  in  its  own  natiire,  a  just 
and  iinmutable  cause  of  rejoicing  asid(;  from  the  trn 
thousands  streams  of  goodness,  which  liow  froia  it. — 
There  is,  inueed,  a  good  reason  to  rejoice  in  ihe 
streams  of  divine  goodness  ;  bui  these  are  nothing  and 
less  ihan  nothing,  in  comparison  with  the  ft)untain  of 
all  good.  All  the  good  effects  of  divine  goodness  are 
in  themselves  consijdered,  just  cause  of  rejoicing  ;  l)ut 
to  rejoice  in  these  properly,  we  ought  to  rejo;ce  j)rin- 
cipally  and  supremely,  because  they  iiovv  from  (lod  tiie 
fountain  of  all  good  ;  who  remains  the  same  perfectly 
good  being,  whether  helirects  the  stream>  of  his  go  )d- 
ness  to  us,  or  to  any  of  our  fellow  creatures  ;  or  wheth- 
er he  turns  the  strea  ris  of  his  goodness  fr':>m  us  to  oth- 
er ohjects  oi  his  benevolence,  or  complacency.  As 
God  is  always  di'^posed  to  do  what  is  best  in  rejinrd 
to  his  whole  intelligent  creation,  we  have  alway  ,  reason 
to  rejoice  in  him,  because  he  is  disposed  to  do  all  things 
that  are  wisest  and  best  to  be  done  ;  for  we  ought  al- 
ways to  desire  what  is  best  should  be  done  and  to  re- 
joice when  we  know  that  it  is  done.      1  tnust  add, 

3.  We  have  reason  to  rejoice  in  God  alway;,  not 
only  because  he  always  knows  what  is  best  and  is  dis- 
posed to  do  what  is  best  ;  hut  absolutely  able  to  do 
what  is  best.  If  his  power  were  not  as  uidimited  as  his 
wisdom  and  goodness,  there  would  be  no  just  founda- 
tion to  rejoice  in  him  always.  If  there  were  a  sin  :\q 
case,  anions  all  his  cr^iaiures  in  any  part  of  the  uni- 
verse, in  which  he  could  not  do  what  he  sa^v  wi'^.'st 
and  best  to  be  done,  it  would  shake  all  comidencc  in 
him  and  forbid  our  ever  rejoicing  in  him  F^or  if  his 
power  should  fail  in  one  instance,  it  wonid  be  impossi- 
ble for  us  to  know  that  it  would  not  fail  in  ten  thou-and 
instances  ;  and  in  those,  which  would  be  most  injurious, 
if  not  destructive  to  the  holiness  and  happiness  of  the 
whole  intelligent  creation.  If  he  were  not  able  to  gov- 
ern any,  or  all  his  rebellions  creatures,  we  should  have 
no  permanent  foundation  to  rejoice  in  his  government, 
either  in  time,  or  eternity.     Indeed,  we  should  have 

46 


362  SERMON    XXI. 

no  just  grouri'l   to  rejoice  aiw.y:,  in  his  wisdom,  or  in 
hi  3  goodness,  if  he  were  not  always  able  to  do  what  he 
saw  to  be  be^t.      But  the  scripLu.  e  assures  us,  that  his 
power  is  absolutely    unlimited    and    irresistible.     Job 
says,  '■'■  1  know  that  ihoii  eanst  do  every  thmg."     The 
power  oi'  God  is  almighty    and  irresistible.     There    is 
none  can  stay  his  hand      He  has  the  same  controling 
and  irresistible  power  over  all    his  creatures,  that  the 
potter  has  ovor  the  eiay.     The  Psalmist   says,    ''Our 
Goa  is  in  the  heavens  ;  he    hath  done  whatsoever  he 
haih  pleased."   And  he  always  is  able  to  do  whatsoever 
he  pleases.      If  he  knows  what  is  best  and  is  pleased  to 
do  whatever  is  best,  he  certainly  always   will  do  what 
is  best.     God  is  an  infinitely  wise  and  benevolent   and 
powerful  beins;,  who  has  furmed  the    "wisest    and  best 
designs  and  who  is  infinitely  more  zealous  to    employ 
his  almighty  power  to  accomplish  them,    than   any  of 
his  creature^  are  to  employ  all  their  powers  and  facul- 
ties (o  accomplish  any   vf  th«^ir   niost   important    and 
(iesirable  purposes.      That  such  a  being  exists  &  rules 
in  the  armies  of  heavpn  above  and  among  the    inhabi- 
tants of  this  lower  world,  is  a  matter  of  just  and  univer- 
sal joy  to  the  whole  intelligent  creation.     The  upostle 
had  good  ground  to  call  upon  all  Christians  to  rejoice 
in  the  Lord  always.     And  David  had  as  good  ground 
to  call  upon  all  mankind  to   rejoice  in    God.      "■  The 
L'>rdreigneth,  let  the  earth  r  joice  ;  let  the  multitude 
of  isles  be    glad    th  rcof     (  louds    and  darkness  are 
round  about  him  :  righteousness  and  judgment  are  the 
habitation  of  his  throne."     This  i^  calling  upoii  man- 
kind torej  )ice  in  God  always,  notwithstajiding  the  in- 
nu'nerahle  evils,  which  are  a  j   st  occasion  of  hmienta- 
ti on,  sorrow^  and  mourning.     There  is  every  thmg  in 
God,  which  always  renders  him  worthy  of  tlie  trust,  tlie 
confi  lence  aaa  joy  of  the  whole  world  and  the  whole, 
universe. 

IMPROVEMENT. 

1.  It  appears  from  what  has  been  said,  that  to  re- 
joice in  God  always  is-  the  most  difiicult  duty,  that 
Cmistiaus  have  to  perform.     They  are  required  to  re- 


SERMON    XX!.  3ij3 

joice,  in  God  always,  to  rejoico.  (.'vcM-more.     Tliore  is  no 
duty  more  expressly  and  repeatedly  enjoined  ujicn  jj^oud 
nvm,  than  rejoicing  in  the  L  )r(l,  or  befire  the    Lord. 
The  pious  Israelites  weiN'  required    to  rejoine    he  ore 
the  L  )rd,  with   all  their   children  and  hou^ehoMs. — 
David  calls  upon  all  <i;ood  men  to  rejoice  in  the  L  »rd. 
*' Rejoice  in  the  L)rd,   O  ye   rii^liteous.      Rejoice    in 
the  Lord,  ye   righteous  ;  and    give  thanks  at    the  re- 
membrance of  his  holmess."   It  seems  to  be  a  very  easy 
duty  to  rejoice  in  ihe  Lord  sometimes,  but  not  so  easy 
to  rejoice  in   him    always.      But    (  liristians  are  com- 
manded to  rejoice  in  the  L^^rd  always,  amidst   all  tiic 
calamities,  afflictions,  bereavements,  sorrow^  and  trials, 
'svhich  fall  upon  the  world  in    general  and    upon  them- 
selves in  particular.     Hence  says  the  apostle  Peter  to 
Christians  scattered    all  over  the    world,    "  Beloved, 
think  it  not  stransje  concerning  the   fiery  trial,    which 
is  to  try  you,  as  though  some  strange  thing  happenL-J 
unto  you  :   but  rejoice,    inasmuch  as  ye  are  partakers 
of  Christ's  sufferings  ;  that  when  his  glory  shall  be  re- 
vealed, ye  may  be  glad  also  with  exceeding  joy."  To 
rejoice  in  God  always  implies  something  dilFerent  from 
rejoicing  in  his  favours  and  from  rejoicing  in  his  frowns. 
It  implies  rejoicing  in  his  goodness,    which    seeks  the 
highest  good  of  the  universe  and  not  the  separate  high- 
est goodof  anv  indivi  'ual  creature  in  the  universe.  Re- 
joicing in  God  can  flow  from  nothing  but  a  disinterest  :"d 
love  to  God  and  the  good  of  all  intelligent  beings  ;  which 
disposes  a  person  to  be   willing,  that  God  should  seek 
his  own  glory  and  the  highest  holiness   and   happinc-ts 
of  his  holy  creatures.      God's  goodness  is  disinterested, 
impartial  and  universal  ;  and  none  but  those,  who  pos- 
sess the  same  kind  of  goodness,  can  rejoice  in  his  good- 
ness,    [t  is  owing  to  his  goodness,  thnt  he  inti'oihiced 
natural  and  moral  evils    into  his    original  and    eternal 
purpose  of  creation  ;  and    it  is    equally  owing   to  his 
goodness,  that  these  evils  have  abounded  and  will  cm- 
tinue  to  abound,  as  long  as  the  world  stand-^  and  st]l\il 
and  miserable  creatures  exist.      And  to  rejoice    in  his 
goodness  is  to  rf^joicr-.  titat  allthese  evils  take  place  un- 
der his  universal  government.   To  rejoice  in  God  is  to 


SG4f  SERMON    XXI. 

rej)ice  that  he  governs  all  things  in  the  very  manner,  in 
\vh:cn  be  doe.s  govern  ihem.  fje  heavenly  hosts  .re- 
joice, ihat  he  governs  ihis  evil  vv(  r'  1  just  a^  he  dues. 
T)Jt'.y  cry  "  hoiy,  holy,  holy  is  the  Lord  of  hosts  :  ihe 
whole  earth  is  full  of  nis  glory."  Tiiey  see  his  good- 
ness, in  all  the  dark  as  well  as  ligit  dispensations  of 
hii  providence  in  this  world  and  r  j  »ice  in  it.  Though 
they  see  this  world,  wh  ch  is  so"  o  'jen  and  properly 
called  a  vale  of  tears  and  observe  th  )usands  every  day 
plwnged  in  the  most  pungent  sorro  ys  and  anguish,  yet 
th-v  rejoice  in  God,  who  intiic  -  all  these  evils  upon 
m  .nkind.  And  it  is  the  duty  of  Christians  thus  always 
to  r-^j  >ice  in  («od,  notwithstanuing  all  the  scenes  of 
»  r)w,  atlliction  and  ni  ) timing  tney  are  called  to  pass 
through.  But  is  riiere  a  m^  re  u  ti  cult  duty  to 
perform,  than  rejoicing  in  God  under  such  circum- 
stances ? 

2.  Christians,  who  alw^ays  rejoice  in  God,  perform 
a  '  uty,  which  is  the  most  pleasing  to  him.  He  says, 
"  I  love  them  that  love  me."  Those,  who  rejoice  in 
G  )d  at  all  times  and  under  all  circumstances,  exercise 
the  purest  and  higliest  love  to  God.  They  love  h'm 
for  his  goodness,  which  is  the  sum  and  comprehen-^ion 
of  ail  his  moral  excellencies.  God  is  love.  He  is 
perfect  goodness  itself  And  it  is  only  because  he  is 
supremely  good  and  exercises  supreme  and  universal 
goodness  in  all  his  conduct,  that  he  deserves  to  be  su- 
premely loved  by  all  his  intelligent  creatures.  Were 
not  his  power  and  knowledge  and  wisdom  and  sover- 
eignty under  the  constant  influence  of  his  supreme 
goodness,  there  would  ben;)thmg  in  him  or  done  by 
him,  which  would  deserve  t'  e  supreme  affection  of  men 
or  angels.  But  his  goodness,  which  spreads  a  moral 
glory  over  all  his  other  attributes,  renders  him  infinite- 
ly worthy  of  the  supreme  affection  of  all  created  intelli- 
gences. And  when  they  love  him  for  his  goodness,  they 
love  him  for  what  he  is  in  hnnself  ;  and  when  they  love 
him  for  what  he  is  in  himself  and  for  what  he  loves  him- 
self, their  love  h^  highly  pleasing  to  him.  Their  love 
is  n.t  mean  and  mercenary,  hut  sincere  and  supreme. 
Such  was  the  love  of  Abraham,   when  he  otfered  up 


SERMON    XXI.  3G5 

his  son  Esaac  upon  the  altar.  Such  was  tlio  love  of 
Moses,  vvht-n  he  was  wiUin^  to  sulR'T  alUiction  with 
his  people,  in  order  to  lead  tlicm  to  the  land  of  prom- 
ise ;  and  when  he  was  willin^^to  have  his  name  hlotud 
out  of  the  book  of  life,  if  it  niiij;ht  be  the  means  of  :>av- 
in^  his  people  from  threatened  and  deserved  destruc- 
tion. And  such  is  the  love  of  sincere  Christians,  who 
are  willing  to  give  up  all  for  the  kingdom  of  (jod's 
sake  :  or  when  they  rejoice  in  the  hope  of  the  glory  of 
God  and  glory  in  tribulations  also  :  God  rejoices  over 
Christians,  when  they  rejoice  in  him,  amidst  all  the 
evils,  which  he  inflicts  upon  them  and  upon  the  world, 
for  the  promotion  of  his  own  glory  and  the  holiness 
and  happiness  of  the  universe.  Nothing  but  pure  dis- 
interested, supreme  love  to  God  candisj)ose  Christians 
to  rejoice  in  him  always,  whether  they  receive  good, 
or  whether  they  receive  evil  at  his  hands.  To  rejoice 
in  the  Lord  always,  therefore,  is  the  most  acceptalde 
duty,  that  Christians  can  perform,  because  it  is  the 
raost  difficult  duty  to  perform.  It  is  easier  for  a  man 
to  give  all  his  goods  to  feed  the  poor,  or  his  body  to 
be  burned,  than  to  rejoice  in  God  in  times  of  public 
calamities,  or  personal  trials  and  tribulations.  Satan 
supposed,  that  Job  could  not  perform  this  difii- 
cult  duty,  but  God  convinced  him  that  he  was 
able  to  perform  it.  And  when  he  did  perform  it, 
it  was  highly  acceptable  to  God,  who  pronounced 
him  a  perfect  and  upright  man.  When  Christians 
rejoice  in  God,  while  they  are  receiving  good  at  his 
hands,  he  is  pleased  with  them  ;  but  he  is  much  more 
pleased,  if  they  rejoice  in  him,  when  they  receive  evil. 
3.  It  appears  from  what  has  been  said,  that  those 
Christians,  who  ahvays  rejoice  in  God,  do  peculiar 
honour  to  religion.  They  give  clear  and  striking  evi- 
dence, that  true  religion,  or  a  christian  spirit,  will 
cause  men  to  rejoice  in  God  always,  which  is  a  pecul- 
iar and  most  desirable  cQect,  that  nothing  else  will 
produce.  Mere  selfishness  will  dispose  men  to  rejoice 
in  prosperity,  or  while  they  are  receiving  good  at  the 
hand  of  Cod.  The  world  in  general,  who  arc  impeni- 
tent, unbelieving    and    totally    destitute   of  religion, 


35G  SERMON    XXI. 

are  very  joyful  in  prospf^rity  ;  but  adversity  sprn' Is  all 
their  joy  an'l 'ills  tlie.n  V'tii  not^Hi^  but  pain,  sorrow 
ani  :^rief.  Hunan  was  joyful  till  his  ^)ol  f)rtuae 
forsook  bin.  Tie  Israelites  vv^re  in  raptures  of  joy  ^t 
the  side  of  t'le  R  ed  Soa,  but  sunk  in  despondency,  when 
the  spies  r3tarned.  T  le  stonv  2;rouid  hearer  receiv3th 
the  word  with  joy  anddurethf^ra  while;  but  when  trib- 
uktionor  persecution  arises,  he  is  by  and  by  offended. 
M  iltitudes,  who  embrace  the  gospel  uo)n  selfish  iqd- 
tives,  greatly  rejoice  and  imagine  that  they  shall  al- 
ways rejoice  ;  but  as  they  rejoice  in  themselves  and 
not  in  Grod,  their  joy  generally  soon  forsakes  the  n  ; 
wiiich  brings  a  reproach  upon  themselves  ani  upon  re- 
ligion itself.  But  those,  who  understandingly  and  cor- 
dially embrace  the  g)spel,  rejoice  in  God  and  as 
they  see  cause  to  rejoice  in  God  at  first,  so  they  see 
cause  to  rejoice  in  God  always.  They,  like  the  noble 
Ethiopian,  goon  their  way  rejoicing,  at  all  times  and 
under  all  circumstances ;  by  which  they  manifest  to 
the  svorld  the  nature  and  tendency  of  true  religion  to 
produce  pure  and  permanent  joy  and  rejoicing  ;  which 
redects  great  honor  upon  Christianity.  By  always 
rej  )icirig  in  God,  Abraham,  M  )3es  and  Job  did  great 
honor  to  religion.  In  the  same  ^vay,  the  apostles  and 
pi'imitive  C'lristians  adorned  the  doctrine  of  God  I'leir 
Savior.  They  say  of  them  reives,  "  We  are  troubled 
on  every  side,  yet  not  distressed  ;  we  are  perplexed, 
but  not  in  despair  ;  persecuted,  but  not  forsaken  ;  cast 
down,  but  not  destroyed  ;  as  sorrowful,  yet  always  re- 
joicing.'' When  they  were  taken,  thrown  into  prism 
an  1  threatened  .vith  severe  punishments  for  preach. ng 
tiie  gospel,  by  the  highest  ecclesiastical  judicatory, 
they  departed  from  the  council,  rejoicing  that  they  w^^re 
counted  worthy.to  suffer  shame  for  the  name  of  'hrist. 
Y.^i,  they  took  the  spoiling  of  their  giods  joyfully. 
They  al.vays  rejoiced  in  God,  by  which  they  manifest- 
ed the  reality,  the  beauty  and  excellence  of  that  relig- 
ion, which  caused  them  to  rejoice  at  all  times  and  un- 
d  T  all  circumstances  of  adversity  and  a H  ction.  T  lere 
is  nothing,  wh'ch  gives  the  men  of  the  worlJ  sue  i  a 
deep  and  pamful  conviction  of  the  reality  and  impor- 


SERMON  xxr.  337 

tance  and  excellence  ofrelii^ion,  as  to  see  Christians 
rejoicing  aLvays,  under  both  the  smiles  &l  frowns  of  di- 
vinci  providence;  Si,  saying,  as  the  Shunamite  dul/'.dl  is 
well."  Tnis  issoineihing,  that  they  do  not  feel  and 
cannot  say  We  are  always  struck  with  the  be.iuty, 
excelliiuce  and  sincerity  of  those  (Christians,  who  appear 
to  be  hap;)y  and  rejoice  under  such  trials  and  calami- 
ties and  atflictions,  as  throw  other  men  into  glu^):n, 
darkness  and  incons  )lable  sorrow  and  distress.  The 
reason  is,  they  appear  to  enjoy  the  supports  of  religion, 
while  all  other  supports  are  taken  away.  The* joy 
an  I  rejoicing  of  the  primitive  Christians  made  the 
world  ready  to  say,  that  they  were  besi  Ic  the.nselves  ; 
they  could  not  see  the  source  of  their  Joys  and  consola- 
tion. But  the  men  of  the  world  at  this  day,  who  doc- 
trinally  understand  the  gospel,  are  convinced,  that 
those,  who  really  believe  and  love  it,  must  rejoice  in 
God,  under  all  his  dispensations  of  providence,  that  are 
designed  to  promoce  his  glory  and  the  highest  good  of 
the  universe.  And  when  they  see  Christians  actually 
rej.)ice  in  adversity  as  well  as  in  prosperity,  in  sickness 
as  well  as  in  health  &,inthe  nearest  prospects  of  death, 
they  cannot  help  believing,  that  religion,  is,  of  ail  thing?, 
the  most  desirable  and  most  important. 

4.  It  appears  from  what  has  been  said,  that  Christ- 
ians, who  obey  the  precept  in  the  text  and  rej')ice  in 
G  )d  always,  are  the  happiest  men  in  the  world.  It 
cannot  be  denied,  that  the  men  of  the  world  are  in 
s  me  measure  happy,  so  long  as  they  do  rejoice  ;  Imt 
their  rejoieing  isofien  interrupted,  diminished  and  ev(n 
turned  mi/)  sorrow.  Joy  in  the  world  is  essentially 
d'^^rent  froiu  joy  in  Crod,  even  while  it  continues. 
Tiieir  j)y  is  gmeraHv  mixed  with  a  consciousness  of 
its  folly  and  criminality.  Hence  says  Solomon,  ''  As 
the  crackling  of  thorns  under  a  pot  ;  so  is  the  lauglittr 
of  fools.  This  aho  is  vanity."  The  bursts  of  j^*y 
and  laughter  in  sinners  are  always  attended  or  follow- 
e-^  by  a  sense  of  guilt  and  self-reproach.  Accordingly, 
Ch"ist  pronounces  a  wo  to  such  vain  and  sniful  joy. 
'^^  \V(  unto  yon  that  laugh  now  :  C)r  ve  sh  dl  m  )U  a 
and  weep."     Whether  the  joy  of  sinners   arises  from 


388  SERMON    XXI. 

mere  tri'ies  and  vanities,  or  from  the  more  valuable, 
laudable  and  important  w^orldiy  objects,  it  is  altogeih- 
ervain,  sinful,  inconsistent,  interrupted  and  sliort  lived. 
The  \Vorld  and  the  things  of  the  world  are  no  source 
of  pure  &.  permanent  joy.  But  God  is  a  source  of  pure, 
never  faihng  anl  satisfactory  happiness  ;  ani  all,  who 
alvvays  rejoice  in  him,  derive  from  him  constant,  pure 
and  lasting  happiness.  Hence  Christ  says,  "  Whoso- 
ever drinketh  the  waters  of  this  v/orld,  shall  thirst 
ag;iin.  But  whosoever  drinketh  of  the  water,  that  I 
shall  give  him,  shall  never  thirst  ;  but  the  water,  that 
1  shall  give  him,  shall  be  in  him  a  well  of  water  spring- 
ing up  into  everlasting  life."  The  great  and  precious 
promises,  which  Go  1  has  given  to  Christians,  lay  a 
solid  foundation  for  their  pure,  constant,  increasing 
joy  and  rejoicing.  So  the  primitive  Christians  thought 
and  said,  "  Who  shall  separate  us  from  the  love  of 
Christ  ?  shall  tribulation,  or  persecution,  or  distress, 
or  famine,  or  nakedness,  or  peril,  or  sword  ?  As  it  is 
written,  For  thy  sake  we  are  killed  all  the  day  long  ; 
we  are  accounted  as  sheep  for  the  slaughter.  Nay  in 
all  these  things  we  are  more  than  conquerors,  through 
him  that  loved  us.  For  1  am  persuaded,  that  neither 
death,  nor  life,  nor  angels,  nor  principalities  nor  pow- 
ers, nor  things  present,  nor  things  to  come,  nor  height^ 
nor  depth,  nor  any  other  creature,  shall  be  able  to  sep- 
arate us  from  the  love  of  God,  which  is  in  Christ  Je- 
sus our  I^ord."  These  promises  all  belong  to  sincere 
Christians,  and  they  all  live  by  faith  in  them  ;  and  of 
course  rejoice  in  the  Lord  always.  The  sources  of 
other  men's  rejoicings  are  continually  failing  and 
will  finally  all  fail.  But  Christians  have  a  source  of 
joy,  which  will  not  fail,  when  all  other  sources  of  joy 
will  fail.  They  must  be,  therefore,  far  more  happy 
even  in  this  vale  of  tears,  than  any  other  men  in  the 
world.  '^  The  ways  of  wisdom  are  ways  of  pleasant- 
ness and  all  her  paths  are  peace." 

5.  It  appears  from  what  has  been  said,  that  Christ- 
ians are  very  unwise  and  sinful  in  neglecting  to  re]  )ice 
in  God.  They  all  know,  that  rejoicing  in  God  nffo  ds 
them  the  purest  and  highest  happiness  ;  and  that  re- 


SERMON    XXI.  i3(j9 

joicing  in  themsolves,  or  in  the  world,  deprives  ihcin 
of  the  happiness  they  have  derived  from  rejoicini:;  in  Ciod, 
They  know,  therofore,  tliat  they  injure  their  own  souls 
as  well  as  injure  (iod,  by  neglecting  to  obey  the  eoni- 
mand,  which  he  has  given  them  for  their  own  good  and 
his  glory.   They  are  more  inconsistent  and   criminal   n 
iiegiecting  to  rejoice  in  God,  than  sinners  are  in  neg- 
lecting this  duty.     They  often  imagine,  that  God  can- 
not be  a  source  of  joy  and  rejoicmg;  and  therefore  thvy 
forsake  God  the  fountain  of  living  waters  and  hew  out 
to  themselves  cisterns  broken   cisterns,  that  can   hold 
no  water.      It  is  extremely  unwise  and  sinful  for  those 
who  have  tasted  the  happiness,  which    Hows  from   re. 
joicingjn    God,    to  neglect    deriving    their  happiness 
from  God  and  seek  to  obtain  happiness  from  the  world. 
Their  neglecting  this  duty,  not  only  dim/mishes  thrir 
own  happiness,   but  greatly    dishonors   religion.      By 
their  not  alway-^  rejoicing  in  God,  they  lead  the  men  of 
the  world  to  conclude,  that  their  religion,  instead  of 
doing  them  any  good,  does  them  a  great  deal   of  hurt. 
It  prevents  them  from  rejoicing  in  any  thing  and  makes 
them  more  disconsolate  and  gloomy,  than   those,   who 
have  no  religion  and  pretend  to  none.      It  is   a   great 
blemish  and  imperfection  in  the  character  and  conduct 
of  Christians,  to  suiTer  the  trials  and  tribulations,  which 
God  brings  upon  them,  to  overwhelm  them  in   sorrow 
and  to  banish  all  joy    and  rejoicing   from  their  hearts. 
David's  conduct  at  the  death  of  Absalom,  was  hii;ljly 
displeasing  to  God  and  to  Joab  and  to   the   people  in 
general  ;  and  it  was  happy  for  him  that  Joab  had  cour- 
age and  resolution  to  reprove  him  and  bring  him  to  right 
feelings  and  conduct.     Christians,  who  negk'ct  to  re- 
joice always,  never  fail  to  give  occasion  to  the  enemies 
of  religion  to  think   and    speak   reproachfully   of  it. 
Nor  is  this  all  the  evil  arising  from  neglecting  to  rejoice 
in  God.     It  unfits  them  for  all  religious  duties.   When 
they  neglect  to  see  God  and  to  rejoice  in  him,  they  ara 
alwa)^s  either  in  darkness,  or  stupi.lity,  which   makes 
every  religious  duty  irksome  and  leads  to  the  nes^ect  of 
those  duties,  in  whfch  they  once  took  peculiar  ph-iiMire 
and  delight.       While  Christians  rejoice  in  the  Lord 

47 


370  SERMON    XXi. 

they  are  alvvnys  active  an  i  constant  in  every  religious 
duty  ;  especially  in  time.s  of  trouble,  sorrow,  or  mourn- 
ing ;  and  never  enjoy  more  happiness,  than  they  then 
derive  from  rv joicmg  in  the  Lord.  These  considera- 
tions ought  to  excite  all  Christians  to  rejoice  in  the 
Lord  always,  as  the  most  important  and  indispensable 
duty. 

Finally  this  subject  calls  upon  sinners  to  renounce 
all  their  worldly  and  sinful  joy  and  to  rejoice  in  God, 
who  is  the  oniy  source  of  pure  and  perjiianent  joy. — 
Ail  Other  sources  of  joy  and  rejoicing  will  soon  forsake 
you  ;  and  then  you  must  be  wretched  indeed.  You 
cannot  begin  to  be  truly  happy,  until  you  rejoice  in 
God  ;  and  you  cannot  always  be  happy,  unless  you  al- 
ways rejoice  in  God.  Ail  the  happiness  of  heaven 
will  dow  from  rejoicing  in  God  ;  and  all  the  miseries 
of  the  danmed  will  flow  from  the  entire  loss  of  this 
source  of  happiness.  God  is  infmitely  worthy  of  your 
su"  reme  love  and  joy,  on  account  of  his  essential  and 
amiable  perfections.  And  not  only  so,  but  also  for 
Vf  it  he  has  clone  for  you,  bestowed  upon  you  and  of- 
fered to  you.  You  will  be  the  most  ungrateful  ar.d 
guilty,  as  well  as  the  most  wretched  creatures  in  the 
universe,  if  3"ou  continue  to  refuse  to  rejoice  in  God. 
Y  m  have  no  right  to  rejoice-in  any  thing,  so  long  as 
yni  neglect  to  rejoice  in  (Tiod.  He  calls  you,  therefore 
to  mourning  ;  and  you  have  reason  to  mourn  for  all 
y(  'Ur  r^'joichig,  which  God  has  forbidden.  Be  entreat- 
ed then  to  rejoice  in  God  immediately  and  forever. 


SERMON  XXII. 


^  Isaiah,    xlv.    7.—/,    the    Lord,    do   (dl   these 
things. 

In  this  chapter  God  forolells  the  character  and  con- 
duct of  Cyrus,  w!}om  he  designed  to  employ  as  the  prin 
cipal  in-trunjiiiil  oi' rcytoi'iim  his  pK.plu  iVoiii  liiiir  iong 
captivity  in  Babylon  to  their  native  country.     And  to 
give  more  weight    and  s  lemmty  to   his  prediction,  'e 
asserts,  in  the  strongest  terms,  his  own  divinity,  nni.y, 
supremacy  and  universal  agency.        "  1  luis  saith  tlie 
L'jrd  to  his  anointed,  to  Cyrus,    whose  right  hand  I 
have  holden,  to  subdue  nations  before  hi.n  ;  and  I  will 
loose  the  loins  of  kings  ;  to   open  before  bim  tiie  two 
leaved  gates  and  the  gates  shall  not  be   shut.      I    ^^  11 
go  before  thee  and  ma!:e  the  crooked  plac^v"^  straig'ii  ? 
I  will  break  in  pieces  the  gates  of  brass  arul  cut  in  sun- 
der the  bars  of  iron  :  &  I  will  give  thee  the  treusure^of 
darkness  and  hidden    treasures   of  secret  places,  tijat 
thou  uiayest  know  that  I,  the  Lord,  who  call  thee  by 
name,  am  the  God  of  Esrael  :   For  Jncob  my  servant's 
sake  and  Israel  mine  elect,   I  have  called  t!ice  by  thy 
name :   I  have  surnamed  thee,   though  thou    hast  not 
known  me.      I  am  the  Lord   and  there  is  none  ei^e, 
there  is  no  God  besides  me  :     I   girded  thee,  lhou.*;h 
thou  hast  not  known  me  ;  that  they  m;iy   know  fi^an 
the  rising  of  the  sun  and  from  the    west,  that  there  is 
none  beside  me.  1  ;im  !he  Lord  and  there  is  none  eUc, 
I  form  the  hghtand    create  darkness  :    I   make  peace, 
a:.d  create  evil      I,  ihe    L^rd,   do   all  these   things." 
I'his  is  the  connection  of  the  text,    which  in  this  con- 
nection contains  a  truth,  wljich  ir  ecjunliy  concern^  all 
mankind  to  understand  and  bolKne.     The  truth  is  this; 
The  agency  of  God  is  universal. 


372  '    SERMON    XXII. 

To  set  this  important  truth  in    as  clear  a  light  as  I 
am  able,  1  shall  endeavor  to  show, 

I.   In  what  the  agency  of  God  consists  ;    And, 

]  I.  That  his  agency  is  universal. 

Ail,  who  acknowledge  the  existence  of  Cod,  are 
agreed,  that  he  brought  this  world  out  of  nothing  by 
his  own  proper  «ngency.  But  they  are  not  so  well 
agreed  in  what  his  agency  consists.  The  variety  of 
opinions  on  this  subject  has  been  a  source  of  many 
great  and  dangerous  errors  respecting  the  doctrines  of 
ihe  gospel.  A  misapprehension  of  divine  agency  has 
beea  the  occasion  of  involving  some  important  subjects 
in  great  darkness  and  obscurity.  It  is,  therefore, 
much  to  be  desired,  that  the  agency  of  the  first  and 
supreme  cause  should  be  exhibited  m  a  clear  and  intel- 
ligible manner.  There  can  be  no  agency,  where  there 
is  no  choice,  or  design.  An  agent  is  one,  who  exerts 
his  power  to  produce  some  effect.  Accordingly  God, 
to  convince  mankind  of  his  great  and  powerful  agency, 
mentions  the  great  and  important  effects  he  has  pro- 
duced. He  says,  he  held  the  band  of  Tyrus,  subdued 
nations  before  him,  loosed  the  loins  of  kings,  opened 
before  him  the  two  leaved  gates,  brake  in  pieces  the 
gates  of  brass  and  cut  in  sunder  the  bars  of  iron.  And 
aiier  mentioning  these  great  effects,  he  adds,  "I  form 
the  light  and  create  darkness  :  1  make  peace  and  cre- 
ate evil  :  I,  the  Lord,  do  all  theK-  things  "  That  is,  I 
produce  all  these  great  and  marvellous  effects,  of  choice 
or  design.  Hence  v/e  may  safely  say,  that  the  agency 
of  God  consists  in  his  will,  his  choice  or  volition  ;  and 
in  nothing,  which  is  either  the  cause,  or  consequence 
of  his  willing,  or  choosing  to  produce  any  effect,  or 
bring  about  any  event.  It  is  plain  tha^  his  bare  knowl- 
c.lge  cannot  produce  any  effect.  Our  knowledge  of 
any  thing  present,  or  to  come,  has  no  tendency  to  pro- 
duce any  effect.  And  though  God's  knowledge  be 
infinite,  or  unlimited,  yet  his  knowledge  never  did  and 
never  can  produce  any  etYect.  f?is  knowledge,  that 
he  should  create  the  world,  had  no  tendency  to  create 
it;  and  his  l:novvledge  of  any  future  event  never  had 
the  least  tendency  to  bring  it  to  pass.   So  that  his  agen- 


SERMON    XX  1 1.  .>7c] 

cy  does  not  in  the  least  (lo2;ivn,  consist  in  his  knowl- 
edge. Nor  does  his  aji;cncy  consist  in  his  ^visd():^, 
WJiicli  enables  him  to  form  the  most  extensive  and  p(;r- 
feet  designs.  Mis  forming  ihf^  great  plan  of  creation, 
of  providence  and  redemption,  had  no  lendeneyto  pro- 
duce those  great  and  glorious  effects.  That  phm  ex- 
isted completely  in  his  own  mind,  before  ho  took  oiio 
step,  or  made  one  exertion,  to  ace osnphsh  it.  Ijis 
wivlom  in  fo;- ning  any  design  has  no  tendency 
to  carry  it  into  execution.  So  that  his  agency  does 
not  consist  in  his  wisdom.  Nor 'Iocs  his  agency  con- 
sist in  his  power,  which  is  always  prior  to  it.  He  had 
power  to  create  the  world,  betbre  he  created  it.  Pow- 
er inay  exist  without  any  exercise  or  exertion.  \\  e 
liave  power,  which  we  do  not  exercise.  We  have 
j)o*ver  to  do  a  thousand  things,  which  we  never  do. 
Action  and  the  power  of  action  are  very  dilTerent. 
The  agency  of  God,  therefore,  does  not  consist  in  his 
power  to  act,  or  in  his  omnipotence.  Now,  if  his  agen- 
cy does  not  consist  in  his  knowledge,  nor  in  his  wis- 
dom, nor  in  his  omnipotence,  nor  in  any  of  his  natural 
perfections,  the  inference  is  plain,  that  it  must  consist 
in  his  will,  or  choice,  or  volition  and  in  nothing  else. 
None  of  his  natural  perfections  can  produce  any  ef- 
fect without  his  willing  it  ;  and  after  he  has  w'illed  it, 
his  agency  is  no  further  concerned  in  its  prockietion. 
HiS  agency  consists,  in  nothing  before  his  choice,  nor 
after  liis  choice,  nor  beside  his  choice.  It  does  not 
consist  in  the  cause  of  his  choice,  any  more  than  in 
the  effect  of  his  choice.  We  can  form  as  clear  ideas 
of  the  agency  of  (lod,  as  we  can  of  his  existence,  or 
of  any  one  of  his  natural  attributes.  And  the  clear 
idea  we  have  of  his  natural  attributes  contrains 
us  to  believe,  that  his  agency  cannot  consist  in  anyone 
or  all  of  them,  but  solely  in  his  will,  choice,  or  volitinn. 
We  cannot  conceive,  that  his  acting  is  any  thmg,  but 
his  willing  or  choosing  to  produce  an  effef.  if  is 
willingor  choosing  a  thing  to  exist  is  all,  that  he  dots 
hi  causing  it  to  exist.  This  is  the  dictate  of  reason 
respecting  the  nature  of  divine  ag»>ney  ;  ^ii^^'  reason 
in  this  case  entirely  harmonizes  with  scripture.     Mo- 


374.  SERMOJV  xxir. 

ses  represents  creation  as  produced  merely  by  a  divine 
volition.  ''  God  said,  Let  there  be  light  ;  and  there 
Avas  light."  And  David  represents  God  as  producing 
(lie  world  in  precisely  the  same  manner.  '^  .«ie  spake 
and  it  was  done  ;  he  commanded  and  it  stood  fast. 
By  the  word  of  the  Lori  were  the  heavens  made  : 
ani  all  the  hosts  of  tham,  by  the  breath  of  hii  tnouin" 
Thus  it  appears  from  both  scripture  and  reason,  that 
the  divine  agency  consists  in  the  divine  will  or  choice 
and  not  in  the  cause,  or  consequence  of  the  divine  will 
or  volition. 

We  may  now  safely  proceed  a  step  further  and  ob- 
serve, that  God  is  a  perfectly  free  agent.  Yoiuu.ary 
agency  is  complete  free  agomcy.  We  cannot  conceive 
of  any  agents  acting  more  freely  than  his  acting  of 
choice.  So  far  as  God  acts  voluntarily,  he  must  of 
course  act  freely.  But  we  have  seen  that  he  is  perfect- 
ly voluntary  in  acting  ;  and  indeed,  tiiat  his  whole 
agency  consists  in  choice.  Choice  always  implies  a 
motive,  or  an  object  chosen.  We  cannot  choose  with- 
out choosing  s'  met  ang;  and  thai  something,  which  we 
choose,  is  the  motive  of  choice  :  of  consequence  we 
always  act  from  motive,  when  we  act  of  choice.  This 
holds  true  with  respect  to  the  Deity.  As  he  acts  of 
choice, 'so  he  acts  from  motive  ;  and  as  he  acts  from 
motive,  so  he  acts  freely.  He  is  a  free  agent  just  so 
far  as  he  is  a  voluntary  agent  ;  and  as  he  is  a  perfectly 
voluntary  agent,  so  he  is  a  perfectly  free  agent.  God 
was  as  free,  as  he  was  voluntary,  in  creating  the  world. 
This  all  the  heavenly  hosts  solemnly  and  gratefully  ac- 
kn  )wledge.  We  read,  '' the  four  and  twenty  elders 
fall  down  before  him  that  sitteth  on  the  throne  and  wor- 
ship him,  that  liveth  forever  and  ever  ;  and  cast  their 
crowns  before  his  throne,  saying,  Thou  art  worthy, 
O  Lord,  to  receive  glory  and  honor  and  power  :  for 
thou  hast  created  all  things  ;  and  for  thy  pleasure  they 
are  and  were  created."  God  was  perfectly  free  to 
create,  or  not  to  create  the  world  ;  and  so  his  creating 
it  was  a  perfectly  free  and  voluntary  act.  lie  is  also 
just  as  free  and  voluntary  in  upholding  and  governing 
the  world,  as  he  was  in  creating  it. 


SERMON  xxri.  375 

This  leads  us  to  observe  still    further,    that  (Unl  is 
a  moral,  as  well  as  a  tVee  and  voluntary  agent.     'I'here 
is  a  wide  difference  between  merely  free  and  voluntary 
agency    and    moral    agency.     Any  creatur.'.  is   a  free 
agent,  that  acts  of  choice  in  the  view  of  motives.    The 
animal  creation  are   free   agents,   because  they  act  of 
choice  ;  but  they  are  not  moral   agents,  because  they 
cannot  distinguish  between  right  and  wrong,  or  moral 
good  and  moral  evil.      But  (jod  has  the-most  poif»xt 
discernment  of  the  difference  between  moral  good  and 
evil.     He  perfectly  knows  and  loves  moral  good  ;  and 
as    perfectly    knows   and    hates  moral  evil."     "The 
righteous  Lord  loveth  righteousness ;"  but  sin,  iniquity, 
and  every  species  of  moral  evil  is  the  abominable  thing. 
Avhich  he  hates.     He    has    made   mankind  capable  of 
knowing  what  is  right  andwhat  is  wrong  ;  and  he  calls 
upon  them  to  judge  of  the  rectitude  of  his  own  conduct 
towards  them.     ''  O  house  of  Israel,  are  not  my  ways 
equal  ?  are  not  your  ways  unequal  ?"  God  always  acts, 
not  only  voluntarily  and  freely,  but  benevolently.    AH 
his  volitions  are  virtuous  and  holy.     He  always  chooses 
to  act  perfectly  right,  or  to  do  what  is  wisest  and  best 
to  be  done.     It  is  morally  impossible  for  him  to  have 
a  selfish  or  sinful  volition.      "  He  is  the  rock,  his  work 
is   perfect :    for  all  his  wa5's  are  judgment ;  a  God  of 
truth  and  without  iniquity,  just  and  right  is  he."  There 
is  no  more  difiiculty  in  forming  clear  and  just  concep- 
tions of  the  free,  voluntary,  and  moral  agency  of  God. 
than  in  forming  clear  and  just  conceptions  of  his  power, 
wisdom  and  goodness.     Nor  is  there  any    more  dilli- 
culty  in  forming  clear  &  just  conceptions  of  his  powoi*, 
wisdom,  goodness  and  agency,   than   in  forming  clear 
and  just  conceptions  of  human  power,  wisdom,  goodness 
and  agency.     Power  in  God  is  of  the  same  nature  as 
power  in  man.     Wisdom  in  God  is  of  the  same  nature 
as  wisdom  in  man.  Goodness  in  God  is  of  the  same  na- 
ture as  goodness  in  man.   And  free,    voluntary,    moral 
agency  in  God  is  of  the  same  nature  as  free,  voluntary, 
moral  agency  in  man.      If  this  be  not  true,    we   can 
form  no  right  conceptions  of  our  Creator  and  can  never 
know  that  he  is  a  wise,  powerful,    benevolent  and  ac- 


5V6  SERMON    XXII. 

tive  Being.  For  we  derive  all  our  itleas  of  God  from  our 
ideas  of  ourselves.  To  say,  therefore  that  God's  agency 
is 'litferent,  in  nature,  from  our  own,  is  as  absurd  as  to 
say  ihat  his  knowledge, his  power,orhis  moral  rectitude  is 
diiferent  from  our  own.  And  to  say  this,  is  lo  say,  that 
we  have  not  &L  cannot  have  any  true  knowledge  of  God. 
We  may,  then  rest  satisfied,  that  God  is  a  perfectly 
free, voluntary,  moral  agent ;  Sl  that  his  free,  voluntary, 
moral  agency  solely  consists  in  the  mere  exercise  of 
his  will.  I  have  dwelt  ^^he  longeron  this  point,  becuse 
it  is  a  point  of  great  importance  to  be  understood,  in 
in  order  to  have  just  conceptions  of  God,  who  is  the 
first,  the  greatest  and  best  of  beings,  of  whom  and 
th;  ).ig'i  ■wvjn  ani  to  whom  are  all  things.  And 
now  if  we  have  properly  explained  the  agency  of  God, 
we  may  easily  make  it  appear, 

II.  T-iat  his  agency  is  uaiversal.  God  claims  to 
be  the  universal  agent,  ''i  am  the  Lord  and  there  is 
none  else.  I  form  the  light -and  create  darkness:  I 
make  peac-^  and  create  evil.  1,  the  Lard,  do  all  these 
things."  He  here  claims  to  be  the  supreme  and  univer- 
sal agent  in  boih  the  natural  and  moral  world.  And 
sucli  universal  agency  is  ascribed  to  him  through  the 
Bible.  He  is  said  to  cause  the  sun  to  rise  and  the 
rain  to  fall.  Hiiis  said  to  cause  the  regular  succes- 
sion of  day  an  !  night,  winter  and  summer,  seed  time 
and  harvest.  He  is  said  to  set  up  and  overturn  king- 
doms and  nations.  H'.  is  said  to  turn  the  hearts  of 
kings  and  of  all  men  whithersoever  he  pleases,  s  'e  is 
said  to  work  in  all  men  both  to  will  and  to  do  of  his 
good  pleasure.  These  and  all  other  tlfings  are  ascribed 
to  God,  by  ail  the  sacred  writers.  The  truth  of  such 
representations  of  the  universality  of  the  divine  agency 
may  be  illustrated  and  confirmed,  by  various  conside- 
rations.     Among  others  I  will  mention  the  following. 

1.  God  has  made  all  things.  He  existed  eternallv\ 
before  any  other  being  or  object  existed  in  infinite 
space,  lie  once  existed  alone;  and  might  hav(i  al- 
ways existed  alone,  if  he  had  pleased.  It  was  owing 
to  the  pure  benevolence  of  his  heart,  that  he  formed  the 
great  and  glorious  design   of  creation.     And   it  was 


SER!.10N    XXII.  .S77 

ONving  to  'lis  free,  volunlary  and  alini^iiiy  ;)j;(iicy, 
tluitho  broui^ht  the  heavens  and  thii  earih,  an<;e(.i  and 
men  out  of  nothing  into  beinj^.  lie  created  ail  thinj^'s, 
that  are  in  heaven  and  thai  are  in  earth,  visible  and 
invisible,  whether  they  be  (lirones,  or  dominioi.i-,  or 
in'incipahties,  or  powers.  lie  is  the;  Creator  of  evrry 
olject  in  the  universe  besides  hiniseif.  Every  tijui^^, 
that  lives  and  moves  and  exists  in  the  imnieniily  of 
space,  is  a  demonstration  of  his  universal  agency. 
Creation  is  exehisively  a  divine  operation.  No  btin^ 
but  Cod  could  give  existence  to  the  sniailejt  atom,  or 
the  meanest  insect.  Human  agency  can  move  and 
modify  what  is  created,  but  cannot  give  existence  to 
the  least  material  or  imaiaterial  object.  Though  ihe 
v.'orks  of  creation  are  immensely  great  and  numerous 
and  various,  yet  tliey  are  not  more  extensive  than  the 
divine  ap;encv,  which  brouj^htthem  out  of  notliinc;  iido 
existence.  God  grounds  his  claim  to  uni'i  ersal  agency, 
upon  his  having  actually  made  all  things.  "1  am  the 
JLord  and  there  is  none  else  ;  there  is  no  God  beside 
me.  1  form  the  ligiit  and  create  darkness  :  I  make 
peace  and  create  evil.  I,  the  Lord,  do  all  these 
things."  As  the  first  cause  of  all  things  he  laust  ne- 
cessarily be  an  universal  agent. 

2.  This  further  appears  from  his  upholding  all  things. 
God  did  not  and  coidd  not  make  any  creature  or  ob- 
ject independent  and  give  it  the  power  of  self-preserva- 
tion. The  Creator  of  all  things  must  of  necessity  he 
the  supporter  and  preserver  of  all  things.  The  same 
almighty  agency,  which  is  necessary  \o  give  existence 
to  any  creature  or  object,  is  equally  necessary  to  up- 
hold that  creature  or  object  in  existence  every  moment. 
Preservation  is,  strictly  speaking,  nothing  less  than 
continued  creation.  The  lirst  agent  must  be  the  su- 
preme agent  ;  that  is,  he  must  exercise  a  C(  nstmt 
agency  over  all  other  agents.  For  in  him  they  live 
and  move  and  have  their  being.  This  some  of  the 
^visest  heathens  believed  and  taught.  lie,  that  made 
angels  agents,  must  exercise  a  constant  agency  over 
them,  lie,  that  mi'de  men  agents,  must  cx(  rcise  a 
constant  agcncv  over  ihem.      To  suppose,  that  either 

4S 


378  SERMON    XXII. 

an^^els  or  men  can  act   in  lepe.id^atly  of  God,    is   to 
suppose,  that  they  them  .elves  are  gods.      But  the  De- 
ity cannot  make  a  Deity,  any  more  tlian  he  can  make 
a  self  exis'ent  and  eteraal  creaiurc.      This  is    totally 
inconsistent  with  the  nature  of  creative  power,  which 
God  iliuslrates  in  the  instance  of  Cyrus.     ''For  Jacob 
my  servant's  sake  and  Israel  mine  elect,   I  have  called 
th  -e  by  name  :   1  have   surnamed   thee,    though  thou 
hast  not  known  me,      I  am  the  Lord,  and   there  is  no 
God  beside    me  ;  1  girded  thee,  though  thou  hast  not 
known  me.''     Go  i,  who    created   Cyrus,  exercised  a 
constant  agency  over  him  and  girded   and  guided  and 
preserved  him  ihrougii  every  penod  of  his  life.       And 
this  is  equally  true  of  ail  intelligent  creatures  from  the 
liighest  to  the  lowest.     ''The  preparation  of  the  heart 
in  man  ni\d  the  answer  of  the  tongue  is  from  the  Lord.'* 
He  (^xeris  his  agency  in  producing  all  the  free  and  vol- 
niiiary  exercises  of  every  moral  agent,  as  constantly  and 
fully  as  in  preserving  and  supporting  his  existence.      It 
i^  as  demonstrably  certain,  that  God  exerts  his  agency 
in  upholding  all  tinngs,  as  that  he  exerted  his  agency 
in  creating  all  things.      For  no  other  power,  but  that 
which  male  the  world,  can  uphold  it   in  existence  a 
single  moment.     The  lirst  agent,  therefore,  must  be  the 
constant  and  universal  agent.      I  may  add, 

3.  God  must  extend  his  agency  to  all  created  ob- 
jects in  the  universe,  because  he  ha .^  made  all  things  for 
himself.  As  he  v^as  voluntary  in  making  all  things,  so 
he  must  have  had  some  supreme  motive  in  creating  all 
things  ;  and  that  motive  could  have  been  no  other, than 
his  own  glory.  He  ought  and  did  regard  himself  su- 
premely in  the  work  of  creation.  His  infinite  wisdom 
and  goodness  required  him  to  propose  a  wise  and  good 
design  in  creating  angels  and  men  and  every  other 
creature  he  formed.  He  made  nothing  in  vain.  He 
creal(;d  no  superiiuous  objects.  He  brought  no  more, 
nor  fewer  creatures  and  objects  ir)to  existence,  than 
he  saw  necessary  to  answer  his  ultimate  end  in  creation. 
None  of  these  creatures  and  objects  are  capable  of 
guiding  their  own  motions,  or  directing  their  own  ac- 
tions, to  promote   the  purposes    for  wmch   they   were 


SERMON    XXll.  IVii) 

raade.      It  is,  therefore,  utterly  impossible,  tliat   (jod 
should  make  all  these  created  natures  and  ohjeots  an- 
swer ids  own  orii^inal  desii^i)  in  creation,  without  exer- 
cising a  constant  and   corilroliing   agency  over  them. 
He  has  both  a   right  and  a  power  to  do  what  he  wdl 
^vith  his  own  and  to  govern  them,  in  the  best  manner, 
to  answer  the  purposes  of  hii  own  glory.      Vtui  we  enn- 
not  conceive  it  to  be  possible,  even  for  God  himseU^  to 
do  this,  without  exercising  a  constant  j)owerful  agency 
over  all  his  creatures  and  all  his  works  in  every  ])art  of 
his  extensive  dominions.       Should   any  object    in  the 
material  world  or  any  creature  in  the  intellectual  world, 
act  or  move  in  a  manner  different  from   that    which  he 
originally  intended,  it  would   mar  his  glory  and  injiire 
the  universe  ;  which  he  is  under  indispensable  moral 
obligation  to  prevent.      If  the  divine  agency  be  a  moral 
agency,   it  must  be  an  universal  agency.     To  speak 
with  reverence,  God  is  morally  obliged  to  extend  his 
agency   over  all  the    creatures   and    objects  he  has 
brought  into  existence,  without  the  least   limitation  or 
exception.     He  must  form  light  and  create  darkness  ; 
make  peace  and  create  evil,    when  and    where  and  to 
what  degree,  the   good  of  the  universe  requires  ;  be- 
cause he  is  the   owner  and   rightful   sovereign   of  the 
universe.     And  we  may  be  confident,  that    the  same 
motives,  which  induced  him  to   create  all   things,  will 
constantly  dispose  him  to  uphold  and  govern  all  tilings 
by  his  wise  and  almighty  agency,  so  as  to  make  them 
ail  subservient,  in  some  way  or  other,    to  his  eternal 
purpose,  which  he  formed  before  the  foundation  of  the 
world  and  before  he  gave  existence  to  angels,  or  men, 
or  any  other  creature  or  object  in  the  natural  or  moral 
world, 

IMPROVEMENT. 

1-  If  divine  agency  wholly  consists  in  volition,  then 
human  agency  must  wholly  consist  in  volition.  3Jany 
maintain,  that  moral  agency  in  creatures  does  not  con- 
sist in  volition,  but  in  the  cause  of  vo-ition.  This  is 
absurd,  because  it  is  placing  free  agency  m  something, 
which  is   involuntary.    How  can  a  man    act  freely. 


=^0  SERMO.N    XXII. 

when  Iicdoes  not  act  voiunlarHy  ?      If  a  man  sho'jld 
miove  withoutcijoo    ng  to  niove,  bis  motion  would  not 
hi-",  a  free,  moral   action,    worthy  of  praise,   or  blame. 
We  never  feel  ourselves  to  be  praise,  or  bla^ne  wortiiy, 
\n  any  case,  in  which  we  do  not  act  freely  and  of  choice. 
It  appears  from  whaihas  been  said,  that  God's  agency 
does  not  consist  in  his  power,  knowledge,  or  wisdom,  or 
in  any  one  of  his  natural   attributes,  but  entjrely  in  his 
clioice  or  volition.     Mis  agency  in  creating  the    world 
ivholly  consisted  in  his  free,  voluntary,  spontaneous  ex- 
ertion.     He  said,  "Let  there  be    light,  and  there  was 
light."    H.h  whole  agency  in  the  work  of  creation  con- 
sists in  his  will,    his   choice,  or  volition      So    human 
agency  does  not  consist  in  reason,  conscience,  or  any 
other  iniellectual    faculty,  but  merely  in  volition    or 
choice.     A  power  or  capacity  to  act   is    not  acting. 
Though  mankind  have  power  or  capacity  to   act,  yet 
they  never  act,  until  they  choose  to  act  ;  and  in  their 
choosing  to  act  their  free  agency  consists  and  in  noth- 
ing else.     It  does  not  consist  in  any  thing  either  before 
or  after  their  choosing  to    act.     Many   imagine,    that 
t  eirfree  agency  consists  in  a  power  to  cau-e  or  orig- 
ii  ate   their  o;vn    voluntary  exercises  ;  but  this  would 
imply,  that  they  are  independent  of  God,  in  whom  they 
ii%e  anu  move  and  have  iheir  being  ;   which  is  far  from 
being  true.     God  is  the  prima ly  cau.^e  of  every    free 
voluntary  exercise  in  every  huiijan  heart     But  this  is 
consistent  with  tfieu'  having  free  voluntary    exercises, 
which  is  the  essence  of  free  agency.     We  cannot  con- 
ceive of  man's  havnig  more  freedom  to  act,   than  their 
having  a  freedom  to  act  voluntarily       A  power  to  act 
v75t!]OUt  choosing  to  act,  would   be  of  no    advantage  to 
thi^^n,  if  they  possessed  it.      But  they  do   not    possess 
such  a  povvcr  ;  neither  does  God  himself  possess  such  a 
power.      God  has  not  a  pov.'cr  to  act  without  a  choice, 
or  to  act  contrary  to    choice.      He   has  a  capacity  to 
chooae  and  refuse  ;  and  in  choosing  and   refusing,  he 
acts  with  the  highest   possible    freedom.      And    since 
his  free  agency  wholly  consists  in  choosing  and  refus- 
ing:, we  may  safely  conclude,  that  fjuioan  agency  whol- 
ly consists  in  choosing  and  refusing  and  can   consist  in 


iiotliii.g  vhe.  Free  ngcncy  nui>M  be  lite  same  in  (sll 
iiiteliigent  bcin}<^s.  It  God  can  |>o^^PSsno  higher  mor- 
al frtedonj,  than  i'rccdom  of  ch(>ice,  it  is  very  eerlain, 
that  niankind  cannot  possess  ar.y  higher  moral  fre(  dcr.i 
than  freedcni  of  el.oiee.  This  freedom  ne  know  we 
possess  hy  our  ov.n  experience  ;  and  thf rrfore  know 
whax  our  free  agency  is,  as  well  as  we  know  wliatour 
reason,  or  conscience  is. 

2.  If  the  free,  moral  agency  of  God  consists  in  vo- 
lition or  choice  ;  then  Ihere  may  l;c  as  many  free,  mor- 
al agents,  as  there  are  intelligent  creatures  in  this,  or 
any  oilier woild  It  is  often  said,  ihal  il  Cud  he  a  free, 
moral,  univer^:al  agent,  there  can  be  but  one  fi-ee,  mor- 
al agent  in  the  universe.  But  there  is  no  ground  to 
draw  this  inference  from  God's  universal  agency.  Me 
may  act  upon  tlie  minds  of  all  hi>  rational  creatures, 
"without  infringing  upon  their  free,  moral  agency  in  the 
least  degree.  As  his  giving  them  existence  does  not 
imply,  that  tbey  do  not  exist  ;  and  as  his  giving  them 
perception,  reason  and  conscience  does  not  imply,  that 
1  hey  have  not  perception,  reason  and  conscience  ;  so 
Lis  giving  them  an  heart,  which  consists  in  free,  volun- 
tary exercises,  does  not  imply,  tiiat  they  have  not  free, 
voluntary  exercises,  or  perfect  moral  freedom  God-s 
acting  on  their  hearts  and  producing  all  their  tree,  vol- 
untary, moral  exercises,  is  so  far  from  preventing  them 
from  being  moral  agents,  that  it  necessarily  makes 
them  moral  agents.  If  his  agency  deprived  them  (^f 
their  reason  and  all  their  moral  and  intellectual  facul- 
ties, it  would  indeed  deprive  them  of  m*  ral  agency  ; 
but  so  long  as  it  leaves  them  in  the  full  possession  of  all 
their  moral  and  intellectual  faculties,  it  leaves  them  in 
the  full  possession  of  their  moral  agency.  To  say, 
that  men  cannot  be  free  agents  under  the  universal 
agency  af  God,  is  virtually  to  say,  that  God  cannot 
make  irce,  moral  agents.  Men  are  as  much  free,  volun- 
tary, moral  agents,  \n  bile  dependent  on  (lod  and  under 
hisuniversal  agency,  as  if  they  were  self-existent  and 
independent  of  all  other  beings.  Tlieirdcpendancc  on 
God  and  his  cortroliing  power  over  them  are  peilect- 
ly  consistent,  with  their  cnjojing  the  same  free,  moral 


382  SERMON    XXII. 

agency  that  God  himself  enjoys.  He  enjoys  no  other 
free,  moral  agency  than  what  consists  in  his  voiiti'jn  ; 
and  they  enjoy  all  the  free,  moral  agency,  that  consists 
in  their  volitions,  lie  is  voluntary  in  acting  :  and  so 
are  they.  Tiie  apostle  accordingly  represents  men  as 
acting  freely  and  voluntarily  under  a  divine  operation 
on  their  hearts.  He  calls  upon  men  to  work  out  their 
own  salvation,  for  it  is  God  that  worketh  in  them  both 
to  will  and  to  do  of  his  own  good  pleasure.  Though 
God  exercises  a  controlling  intiuence  over  every  intel- 
ligent creature  in  the  universe,  yet  every  intelligent 
creature  is  a  free,  moral  agent.  It  is  extremely  un- 
reasonable and  unscriptural  for  mankind  to  deny  God's 
universal  agency,  or  their  own  free  moral  agency. 
For  reason,  scripture  and  experience  require  them  to 
believe  both.  Both  are  as  certain,  as  God's  existence 
and  their  own. 

3  If  God  be  a  universal  agent,  then  to  deny  his 
universal  agency  is  virtually  to  deny  his  existence, 
which  amounts  to  perfect  infidelity.  God  founds  his 
claim  to  divinity  upon  his  universal  agency  ;  and  im- 
plicitly says  that  he  should  not  be  God,  if  he  did  not 
form  the  light  &,  create  darkness,  make  peace  and  cre- 
ate evil.  This  is  strictly  true.  For  if  he  be  God,  he  is 
ihe  Creator  of  all  things  ;  and  if  he  be  the  Creator  of 
all  things,  he  must  be  the  upholder,  preserver,  and  dis- 
poser of  all  things.  If  he  be  the  free,  moral  agent, 
who  brought  all  things  into  existence,  he  is  morally 
obliged  to  exercise  an  universal  agency  in  supporting 
and  governing  all  things.  If  he  be  God,  he  must  be 
perfectly  wise  and  good ;  and  if  he  is  perfectly  wise 
and  good,  he  must  exercise  a  universal  and  powerful 
agency  over  all  his  creatures  and  all  his  works  and 
dispose  of  them  in  the  wisest  and  best  manner  pos- 
sible. To  deny  his  universal  agency  is  to  impeach 
both  his  wisdom  and  goodness,  which  is  virtually  de- 
nying his  divinity,  or  his  eternal  power  and  God- 
head. To  deny  his  universal  agency  implies  one  of 
these  two  things,  either  that  he  cannot  exercise  an 
universal  agfncy,  or  that  lie  neglects  to  do  it  ;  but  nei- 
ther the  one  nor  the  other  is  consistent  with  his  being 


SERMON    XXII.  3S3 

what  he  claims  to  be,  the  only  living  and  true  G  h!  ; 
and  thiM-efore  the  denial  is  either  ()[)en  iniulelity,  or  im- 
pious blasphen:iy.  I  would  not,  however,  be  under- 
stood to  assert,  thai  all,  who  deny  God's  universal 
agency,  mean  to  be  infidels,  or  blasphemers.  \uil 
though  they  do  not  know,  that  to  deny  God's  universal 
agency  is  either  intidelity  or  blasplieuiy,  yet  it  ought  to 
be  known  that  it  is  so,  by  those  who  call  it  blasphemy 
to  say,  that  God  does  exercise  an  universal  agency  over 
all  his  intelligent  creatures,  whether  holy,  or  unholy. 
We  often  hear  it  said,  that  those,  who  maintain  ijnd 
teach,  that  God  does  exercise  an  universal  agency,  and 
is  concerned  in  the  production  of  all  the  good  and  evil 
that  takes  place  in  any  part  of  the  universe,  are  guil- 
ty of  blasphemy.  But  it  is  certainly  very  unjust  and 
censorious  to  charge  all,  who  believe  and  maintain  an 
important  truth,  which  is  plainly  revealed  and  taught 
from  the  beginning  to  the  end  of  the  Bible,  with  blas- 
phemy, li  is  difficult  to  mention  a  more  important 
truth  than  the  universal  agency  of  God.  It  lies  at  the 
foundation  of  all  religion  and  deeply  alfects  the  whole 
intelligent  universe  For  if  he  did  not  exercise  an 
universal  agency  over  all  his  creatures  and  works,  he 
would  not  be  worthy  of  the  supreme  love  and  entire 
confidence  of  any  of  his  creatures.  It  argues  profound 
ignorance,  or  bold  presumption,  to  charge  any  one 
with  blasphemy,  for  maintaining  or  teaching  the  uni- 
versal agency  of  God,  which  reflects  the  highest  hon- 
our upon  him. 

4.  If  God  exercises  an  universal  agency  over  all  his 
creatures  and  works  ;  then  we  may  confidently  con- 
clude, that  he  is  con Uantly  carrying  into  execution  all 
his  original  and  eternal  purposes,  by  o\cry  thing  th.it 
takes  place  in  every  part  of  the  universe.  For  such 
and  only  such  events  take  place,  as  are  brought  about 
by  his  own  wise  and  powerful  agency.  He  perfectly 
kjiows  his  own  designs,  and  the  best  means  to  accom- 
plish them  ;  and  he  has  all  means  and  second  causes  in 
his  hand,  which  he  will  certa  nly  employ  to  ansUer  his 
own  purposes.  When  he  has  occasion  to  form  light, 
he  will  form  light ;  when  he  has  occasion  to  create 


t»2 


bi  SERMON    XXI r. 

darkness,  be  will  create  it ;  when  he  has  occasiori  t9 
make  peace,  he  will  .nake  it ;  vvben  he  has  occasion  to 
create  evil,  he  will  create  it  ;  and  he  is  constantly  do- 
ing all  these  things  according  to  the  counsel  of  his  own 
will  and  for  ihe  accomplish.nent  of  his  own  purposes. 
}le  brings  about  one  event  after  another  in  that  order 
and  connection,  which  will  most  directly  and  speeddy 
answer  his  original  design.  He  makes  no  mistakes, 
n  )r  retrograde  movements,  but  constantly  and  irresisti- 
bly bows  all  hearts  and  bends  all  events  in  subservien- 
cy to  his  ultimate  end  in  creation.  God  has  created  so 
little  light  and  so  little  peace  and  so  much  darkness, 
and  so  much  evil,  that  mankind  have  been  ready  to  say, 
"  the  Lord  hath  forsaken  the  earth,"  he  liath  neglect- 
ed to  govern  the  world,  he  hath  moved  things  backward 
rather  than  forv/arl,  he  has  counteracted  rather  than  pro- 
moted his  own  purposes.  Such  has  been  the  language 
of  some  and  the  thousrhls  of  ten  thousand  more.  But 
God's  thoughts  have  been  above  their  thoughts  and 
bis  ways  above  their  wap.  He  has  kept  his  eye  and 
his  heart  upon  his  own  designs  and  exerted  his  universal 
and  almighty  agency,  in  producing  just  so  much  light 
and  darkness  ;  so  much  peace  and  evil,  as  he  saw  nec- 
essary to  accomplish  them.  He  has  never  neglected 
to  do  what  it  was  best  for  him  to  do,  nor  been  slack  in 
fuldding  his  purposes  and  promises.  Nor  has  he  ever 
failed  to  make  his  creatures,  do  what  he  saw  necessary 
for  them  to  do,  in  order  to  fuliil  his  purposes.  Divine 
agency  is  not  like  human  agency.  Human  agency  is 
visible.  Mankind  see  each  other  act.  But  the  divine 
agency  is  invisible.  They  cannot  see  the  hand  of  God 
which  governs  the  world.  He  can  work  and  none  can 
let  it.  Hi  can  move  those,  who  imagine  that  they 
move  themselves.  He  can  guide  thjse,  who  imagine 
that  they  guide  themselves.  He  can  make  those  an- 
swer his  designs,  who  imagine  that  they  are  only  an- 
swiiring  their  own.  And  he  can  defeat  their  purposes, 
while  they  im  igine  he  is  pr  )m  >ting  t.hem.  It  is,  there- 
fore, just  as  certain,  that  G  )d  is  constantly  and  irre- 
sistibly carrying  into  execution  all  his  original  and 
eternal  purposes,  by  all  the  evil  as  well  as  the  good  that 


SERMON    XXII.  38i> 

takes  place,    as  that  lie  is  uhlc  and  disposed  to  do  all 
his  pleasure. 

5.   If  Cod  exercises  an  universal    agency   upon  the 
hearts  of  men  ;  then  he   can   form  as   many  vessels  of 
mercy  and  vessels  of  wrath  as  he  decreed   to   form,  in 
perfect  consistency  with  their  fvca  agency.     Di\ine 
agency  &,  human  agency  are  perfectly  consi.stent.  Di- 
vine agency  consists  in  free,  voluntary  exercises  ;  and 
hunianagency  consists  in  free,  voluntary  exutcises.G  )d 
can  make  men  act  right,  freely,  and  act  wrong,  Jrccly. 
He  can  make  them  love  and  hate,  choose  and  refuse  ; 
and  consequently  can  mould   and  fashion  their  hearts 
just  as   he  pleases,  consistently  with  their  perfect  fiec 
agency.      He  has  always  been  forming  vessels  of  mercy 
and  vessels  of  wrath  from  the  begnming  of  the  world 
to  this  day  ;  and  he  is  now  exercit^ing  his  povverful  and 
irresistible  agency  upon  the  heart  of  every  one  of  the 
human  race  and  producing  either   holy  or  unholy    ex- 
ercises in  it.     The  vessels  of  mercy  act  freely  in  cm- 
bracing  the  gospel  ;  and  the  vessels  of  wTath  act  freely 
in  rejecting  it.     lie  can    make  as  many  as  he  pleases 
embrace  the  gospel  in  the  day  of  his  power,  in  one  place 
and  another.     All  sinners  are  in  his  hand  as  the  clay  is 
the  hand  of  the  potter ;  and  he  can  turn  the   heart  of 
one  as  easily  as  the  heart  of  another  from  sin  to  holiness, 
from  enmity  to  lov^e,  and  from  opposition  to  entire  sub- 
mission.    Though  God    is   creating  darkness   rather 
than  light,  and  evil  rather  than  good,  here  and   in  ten 
thousand  other  places  in  the  Vrorld  ;  yet  the  time  may 
not  be  far  distant,  when  he  will  form  light  and  not  dark- 
ness, make  peace  and  not  evil,  here  and  all  over  the 
earth.     His  hand  is  not  siiortened  that  it  cannot  save, 
as  well  as  destroy.     His  purposes  have  not  changed, 
nor  w^ill  his  promises  fail.     Hr^   wll'  work  nn  1  n^ie 
shall  let  it.      He   will  display  the  riches  of  his  grace 
here  and  every  where  eibc,  as  fu{l>  and  as  fast  as  )>o  >i- 
We.     He  is  turning  and  overturning  things  in  hotii  fjie 
natural  and  moral  world,  as  fust  as  possible,  in   fav  ur 
of  both  Jews  and  Gentiles.     He    created  darkness  to 
prepare  the  way  for  light ;  and  evil  to  prepare  the  way 
for  peace.     There  is  no  jr,round  f^r  'h'sp  i.d'-^cy  un- 
der the  universal  a2;ency  o nd  government  of  God,     It 


386  SERMON    XXII. 

becomes  the  people  of  God  to  rejoice,  that  their  God 
reiii;rjeth,  and  is  exercisinoj  an  universal  agency  to  pro- 
mot  iheirgood  and  the  good  of  the  universe,  as  much 
and  as  fast  as  possible.  Though  God  causes  both 
darkness  and  evil  ;  yet  in  him  there  is  no  evil  nor  dark- 
ne-^s  at  all.  In  his  light,  his  people  may  always  see 
light  ;  and  in  his  government,  his  people  may  always 
see  good  and  enjoy  peace.  Lat  them  only  unite  their 
hearts  and  hands  in  carrying  into  execution  his  wise 
and  holy  purp  )ses  ;  and  they  may  rest  satisfied  &l  com- 
forted, thcit  all  things  shall  work  together  for  their  good. 
6.  If  God  be  an  universal  agent  and  operates  upon 
the  hearts  of  all  his  intelhgent  creatures,  then  he  will 
infallibly  counteract  the  designs  and  disappoint  the 
hopes  of  all  his  enemies,  in  every  part  of  the  universe. 
Tiiough  God  gives  all  men  full  liberty  to  devise  their 
own  ways,  yet  he  alway^;  directs  their  steps.  Though 
his  agency  always  controls  their  agency,  yet  it  never 
destroys  it.  They  are  perfectly  free  and  they  are  con- 
scious that  they  are  perfectly  free,  notwithstanding  his 
agency  upon  their  hearts.  Thoug'i  his  enemies  freely 
and  voluntarily  form  a  thousand  designs  to  frustrate  his 
designs;  yet  he  alvvays  can  and  does  fulfil  his  own 
designs  and  di^^appoints  theirs.  It  is,  as  vain,  as  im- 
pious, for  them  to  attempt  to  rise  up  against  him  and 
endeavor  to  frustrate  his  wise  and  holy  purposes  For 
the  counsel  of  the  Lord  shall  stand  ;  and  he  will  do  all 
his  pleasure.  '^Fhe  enomiies  of  God  have  often  made 
the  experiment  and  attempted  to  frustrate  the  counsel 
of  God,  but  have  always  been  disappointed.  Pharaoh 
"svas disappointed,  Esau  was  disappointed.  Ahab 
was  disappointed.  Saul  of  Tarsus  was  disappointed. 
God  will  counteract  the  designs  of  all  sinners  at  this 
day  However  numerous  and  powerful  and  confident 
the  enemies  of -J. )d  may  be,  he  will  defeat  all  their 
de.igns  an  I  exertions;  and  he  will  'cause  their  folly 
and  wickedness  to  manifest  his  wisdom  and  goodness. 
Their  hauvis  and  their  tongues  and  their  hearts  are  con- 
hitantly  and  entirely  under  the  holy  andsovereig^n  agen- 
cy of  God,  wdio  works  all  tVing^j  after  the  couisel  of  his 
own  will.  ''  For  of  him  :V  /  r'ni^'-h  '  /?>?  and  to  him 
arc  all  thin^:s,  to  ivhom  be  ^lorijjortver,     Amen.^^ 

\ 


SER^'ON  XXIII. 

Romans,  i,  25. —  Who  is  blessed  forever. 

As  Paul  was  the  great  apostle  of  tlio  Gentiles,   so 
he  was  better  qualified  tlian  any  other  of  the    apostles 
to  instruct  the  Gentiles,  in  the  great  and  essential  doc- 
trines of  the  gospel.     And  as  he  had  not    had  an  op- 
portunity of  preaching  to  the^Jhurch  at  Rome,  which 
was  principally  composed  of  those,  who  were  convei  ied 
from  heathenism  to  Christianity,  he  wrote   this  epistle 
to  them,  in  order  to  give  them  a  more  clear,   extensive 
and  systematic  knowledge  of  the  fundamental  doctrines 
of  the  gospel,  which  they  had    professed  to   embrace. 
This  is  the    apology   he   makes    for  writing  to  them. 
*'NowI  would  not  have  you  ignorant,  brethren,  that 
oftentimes  I  purposed  to  come  unto  you,   but  was  let 
hitherto,  that  I  might  have  some  fruit  among  you  also 
even  as  among  other  Gentiles.      I  am   a  debtor    both 
to  the  Greeks  and  to  the  Barbarians,  both  to  the  wise 
and  to  the  unwise     So,  as  much  as  in  me  is,  I  am  ready 
to  preach  the  gospel  to  you,  that   are  at  Rome  also" 
but    as  he  did  not  know  that  he  ever  should  be  permit- 
ted to  go  to  Rome,  he  determined  to   write  this    let  -  r 
to  the  Christians  there  for  their  spiritual  instruction  ;tnd 
edification.       Accordingly,   he  first   teaches  them  the 
kn  )wledge  of  the  only  living  and  true  God,  in  contrast 
with  the  gross  ignorance  and   idolatry  of  the  heathen 
world,  who  were  inexcusable  for    not   acknowlc^iging 
and  glorifying  their  great  Creator.       '^  IA)r  the  invis- 
ible "^things  of  him 'from    the   creation   of  the  world 
are  clearly  seen,  being  understood  by  thinixs  that  are 
made,    even  his  eternal  power  and  Godhead  ;  so   that 
they  are   without  excuse.     B;cause   that  when   they 
know  God,  they  glorified  him  not  as  God  neither  were 


3-38  SERMON  xxnr. 

thankfu],  but  became  rain  in  their  iniapjinations,  and 
their  foohsh  heart  was  darkened."  Fie  goes  on  to 
describe  the  corruption  and  idolatry  of  these  heathens, 
until  he  says,  "  They  changed  the  truth  of  God  into  a 
lie  and  worshipped  and  served  the  creature  more  than 
the  Crpdtor,  ivho  is  bless  :d  forever.  Amen  "--- 
Though  the  phrase,  blessed  (Jod,  be  very  commonly 
used,  yet  it  seems  to  be  very  rarely  understood,  it  is 
proposed,  therefore,  in  this  discourse, 

1.  To  describe  the  blessedness  of  God  ;  And, 
I  \.   To  show  that  he  is  perfectly  blessed. 
I.   I  am  to  describe  ihe  blessedness  of  God. 
To  bless  is  to  make  happy  ;  and  to  be  blessed  is  to 
be  happy.     But  though  it  be  easy  to  defme  the  term 
blessed,  when  applied  to  the  Deity,    jet    it  is  not  so 
easy  to  form  clear  and  just  conceptions  of  the   blessed- 
ness, or  happiness  of  a  being,  who  is  all  mind,  or  a  pure 
immaterial  spirit.     ^''God  is  a  Spirit,"  who  is  neither 
n)aterial,  nor  connected  with  any  thing  material,  as  our 
spirits  are.     This  obliges  us  to  conceive  of  the  divine 
felicity,  as   purely    intellectual.     The   blessedness  of 
God  v»'holly  cc>nsists  in    mental  views,  exercises  and 
emotions.     And  this   leads  us  to  inquire  what  those 
mental  views,  exercises  and  emotions  are,   which  con- 
spire to  produce  his  essential  blessedness.    And  here  I 
would  'observe, 

1.  li^  i£  necessarily  happy  in  his  benevolent  feel- 
ings. God  is  love.  He  possesses  not  only  the  natural 
perfections  of  intelligence,  wisdom  and  power,  but  also 
the  m  )ral  attribute  of  universal  benevolencs.  His  be- 
nevolent heart  is  as  lari>:e  as  his  infinite  understandins:, 
v/hich  comprehends  the  knowledge  of  himself  and  of 
all  intelligent  and  unintelligent  creatures.  He  has  a 
full  and  adequate  view  of  all  his  own  great  and  amiable 
.  excellencies  and  perfections,  which  aftords  him  the 
highest  self-approbation.  He  knows  the  infinite  worth 
and  importance  of  his  own  infinite  exi  tence;  and  he  ex- 
ercises both  benevolence  and  complacency  towards  him- 
self, according  to  bis  supreme  greatness  and  goodness. 
And  he  has  Xmi  same  constant  and  comprehensive  view 
of  all  other  beings  besides  himself ;  and  he  feels  per- 


SERXION    XXI II.  389 

fectly  benevolent  to\Yarcls  the  immense  number  of  in- 
dividuals, >\[io  eoinpo:  e  the  ^^l1ole  family  of  Ins  erciit- 
ures  in  heaven  and  earth  and  all  parts  of  his  vast  do- 
minions. In  a  word,  his  benevolence  is  as  extensive 
as  the  universe,  and  has  a  kindly  influence  over  all, 
that  are  capable  of  enjoy. ng  the  least  degree  of  happi- 
ness. Now  we  all  know,  that  benevolence  of  any 
kind  alvvays  gives  pleasure  to  the  mind.  There  is  a 
selfish  benevolence,  which  is  a  happy  feeling  so  long  as 
it  continues.  1  here  is  also  a  pure  disinterested  and 
universal  benevolence,  which  yields  a  purer,  higher, 
and  more  lasting  satisfaction  to  the  mind.  And  such 
is  the  benevolence  of  the  Deity.  His  benevolent  feel- 
ings, theretbre,  towards  himself  and  all  his  various  and 
numerous  creatures,  must  be  a  source  of  pure  and  per- 
manent felicity. 

2.  God  is  necessarily  happy  in'  expressing  his  be- 
nevolent feelings.  Ti)}s  is  siimething  ditlerent  from  the 
simple  feelings  of  benevolence.  There  are  immanent 
emotions  of  benevolence,  which  are  not  productive  of 
any  external  act.  Good  men  have  a  thousand  benevo- 
lent affections,  which  they  never  did  and  never  could 
express  by  any  external  actions.  The  benevolent 
feelings  of  the  Deity,  which  we  have  mentioned  under 
the  first  particular,  w^ere  chiefly  of  this  kind.  He  is 
also  both  able  and  disposed  to  express  his  benevolence 
in  acts  of  kindness  and  beneficence,  accordi.;g  to  his  un- 
limited and  unerring  wisdom.  He  diffuses  as  much 
happiness  among  his  creatures  as  his  almighty  power, 
guided  by  his  unsearcliable  wisdom,  can  produce.  He 
is  incessantly  exerting  his  almighty  power  in  upholding 
and  preserving  both  angels  and  men  ;  and  satisfying 
the  desires  of  the  many  millions  of  his  dependent  creat- 
ures. And  all  these  expressi(ns  of  his  goodness  are 
extremely  gratifying  to  his  benevolent  heart.  He 
makes  himself  happy  by  making  his  creatures  happy. 
Christ  took  great  pleasure  in  gcting  about  to  do  g(md 
and  to  promote  the  teinporal  and  eternal  happiness  of 
mankind  But  G'od  takes  far  more  pleasure  in  the 
innumerable  expressions  of  his  goodness  tcnvrtrds  all 
creatures   in  heaven  and  earth.     Do  parents   feel  pe- 


SdO  SERMON  xxni.' 

culiar  satisfaction  in  expressing  their  love  to  their  chil- 
dren, so  does  the  kind  parent  uf  the  universe  in  expres- 
sin«;  his  goodness  and  grace  to  his  rational  offspring. 
Hence  says  our  Saviour,  *'  If  ye  being  evil  know  how- 
to  give  good  gifts  to  your  children,  how  much  more 
shall  your  heavenly  Father  give  the  holy  spirit  to  them 
that  ask  him  ?"  The  prophet  Micah  represents  God 
as  delighting  in  the  expressions  of  h^s  pardoning  mercy. 
*'  Who  is  a  God  like  unto  thee,  that  pardoneth  iniquity 
and  passeth  by  the  transgression  of  his  heritage, be- 
cause he  delighteth  in  mercy  "  And  God  himself 
gives  the  same  representation  of  the  pleasure  he  enjoys 
in  the  expressions  of  his  benevolence.  "  I  am  the 
L  )rd,  which  exercise  loving  kindness,  judgment  and 
righteousness  in  the  earth  :  for  in  these  things  I  de- 
light, saith  the  Lord."  Much  of  God's  blessedness 
results  from  the  great  and  innumerable  expressions  of 
his  goodness.  A 11  his  acts  are  benevolent  in  the  works 
of  creation,  providence  and  grace  ;  and  all  conspire  to 
make  him  truly  blessed.      Besides, 

3  (jod  is  necessarily  happy  in  beholding  the  effects 
of  his  benevolence.  As  he  loves  to  promote  the  happi- 
ness of  his  creatures,  so  he  loves  to  see  the  happiness, 
whjch  he  bestows  and  they  enjoy.  As  all  his  works 
flow  from  benevolence  and  tend  to  diffuse  happiness 
among  intelligent  and  percipient  beings,  so  all  the  ef- 
fects of  his  power  are  no  less  effects  of  his  love.  Of 
course  he  enjoys  real  felicity,  in  beholding  all  the  works 
of  his  hand  and  effects  of  his  goodness.  Agreeably  to 
this,  we  are  told  that  when  he  had  finished  the  work  of 
creation,  '4ie  saw^  every  thing,  that  he  had  made  ;  and 
behold  it  was  very  good."  It  perfectly  pleased  him 
and  gratified  his  benevolent  feelings.  He  continuj'lly 
beholds  all  his  creatures  and  all  his  works  and  sees  all 
the  happiness,  which  exists  in  the  whole  circle  of  crea- 
tion. He  sees  all  the  joy  and  felicity,  which  fills  the 
minds  of  saints  and  angels  in  heaven  and  all  the  happi- 
ness, which  is  enjoyed  in  this  lower  world.  As  heaven 
and  earth  are  full  of  his  goodness,  so  they  are  full  of 
objects,  which  entirely 'please  and  gratify  his  benevo- 
lent heart.     Thus  in  feeling  and  expressing  his  pure 


SERMON    XXIII.  3f)l 

benevolence  an^l  in  contcmplalidg  the  fruits  and  eff-cts 
of  It,  througti  the  whole  univ(irse,  (iod  is  truly  ble.>^scd. 
The  whole  of  his  felicity  results  from  or  consists  in 
these  benevolent  views  and  feehngs.  Nor  can  we 
conceive,  that  a  pure  anil  perfect  Spirit  should  derive 
the  least  degree  of  happiness  from  any  other  source. — 
His  natural  perfections,  without  his  moral  could  yield 
him  no  pleasure,  or  satisfaction.  His  power,  knowl- 
edge and  wisdom,  though  infinitely  great,  could  only 
enable  hmr  to  do  and  see  all  things,  without  enjoying 
anything.  For  the  bare  view  of  objects,  without  any 
exercises  of  heart,  can  afford  neither  pleasure,  nor  pain 
to  a  percipient  Being.  Happiness  is  seated  in  the 
heart  and  not  in  any  mere  intellectual  fcieulties.  This 
is  true  of  beings,  that  are  composed  of  tiesh  and  spirit- 
and  much  more  of  him,  who  is  a  pure,  uncreated 
mind.  If  this  great,  original  and  external  Spirit  be 
truly  hap^jy,  his  happiness  must  exist  in  his  heart. 
And  if  it  exist  in  hih  heart,  it  must  flow  from  his  pure, 
benevolent  feelings  ;  for  no  other  kind  of  feelings  can 
afford  real  happiness  to  any  intelligent,  moral  being. 
Were  the  Deity  a  pure  Intelligence,  as  many  heathen 
philosophers  and  ^  hrisiian  divines  have  supposed,  it 
would  be  impossible,  in  the  nature  of  things,  that  he 
should  be  truly  blessed.  But  if  he  possesses  true  be- 
nevolence, he  must  enjoy  self  approbation,  which  is  real 
happinovs.     1  now  proceed  to  show, 

H.  That  he  is  perfectly  and  forever  blessed.  This 
will  appear  from  various  considerations. 

1.  The  blessedness  of  the  Deity  is  without  the  least 
alloy,  or  mixture.  It  is  as  pure  as  his  perfect  benevo- 
lence, from  which  it  flows.  God  is  love  and  in  him 
is  no  malevolence  at  all.  Though  the  benevolence  of 
saints  in  this  life  aff>rds  tliem  some  real  hajipiness,  yet 
it  is  mixed  with  many  (gainful  feelings,  which  arise 
from  the  mixture  of  their  selfish  with  their  benevoI.Mit 
affections.  Their  selfishness  opposes  their  benevolence 
and  obstructs  the  happiness,  which  they  would  otiu  r- 
wise  enj  >y.  But  there  is  no  such  contrariety  of  feel« 
ings  in  Uie  divn!-:  B^^ing.  His  iroo(lnes>  is  witht)ut 
alloy,  his  Jovewithuatdcfoot  uud  his  benevolence  with- 


392  SERMOxN    XXI 1 1. 

out  malevolence.  All  the  affections  of  his  heart  ar*i 
uniform  and  harmonious.  Thoug'i  his  aifections  are 
in.laitely  strong,  yet  his  mind  is  perfectly  serene. 
There  is  no  perturbation  in  his  feelings  ;  and  though 
they  are  as  various  as  the  immense  variety  of  ereatures 
an  i  objects  in  the  universe,  yet  as  they  are  all  of  the 
same  benevolent  nature,  he  never  feels  the  least  con- 
tlict  or  discord  in  his  own  miftd.  If  his  benevolent 
feelings,  therefore,  yield  him  the  least  degree  of  happi- 
ness, they  must  necessarily  give  him  pure,  perfect  and 
permanent  felicity. 

2.  The  blessedness  ofthe  D^ity  must  be  not  only 
unmixed,  but  uninterrupted.  There  are  many  things, 
which  serve  to  interrupt  the  happiness  of  saints  here  in 
this  imperfect  state,  besides  their  discordant  feelings. 
Butthereis  nothing  in  the  universe  to  interrupt  the 
pure  and  unmixed  felicity  of  the  divine  Being. — 
He  never  slumbers,  nor  sleeps,  nor  falls  into  a 
state  of  insensibility  a  single  moment.  He  is 
never  obliged  to  turn  his  attention  from  one  ob- 
ject  to  another,  as  all  his  inteUigent  creatures  are. 
They  cannot  view  two  worlds,  nor  even  two  distant 
objects  in  the  same  world  at  once.  Bat  God  can  be. 
hold  all  things  done  in  heaven  and  earth  and  all  parts 
ofthe  universe  at  one  and  the  same  time.  He  can 
feel  and  express  his  benevolence  and  see  aH  the  etfects 
of  it,  among  all  his  creatures,  without  a  moment's  in- 
terruption, or  intermisson.  He  never  finds  any  diifi- 
culty  or  obstacle  in  the  way  of  extending  his  benevolent 
regards  to  any  of  his  creatures,  who  are  always  in  his 
sight  and  in  his  reach.  Hj  never  sees  a  good  to  be 
done,  which  is  out  of  his  power  to  do.  He  never  sees 
an  evil  to  be  removed  from  his  creatures,  which  it  is 
out  of  his  power  to  remove.  And  he  never  meets  with 
any  resistance  from  any  other  being,  which  he  cannot 
with  infinite  ease  surmount.  There  is  indeed  nothing 
within  himself,  nor  without  himself,  which  can.  in  a 
siingle  instance,  or  for  a  single  moment,  interrupt  the 
most  free  and  perfect  exercise  of  his  benevolence. 
It  necessarily  follows,  that  his  happiness  which  flows 
from  his  benevolence,  is  co;:istant,  uninterrupted  and 


SERMON    XXIII.  :]f);3 

permanent.  His  perfect  love  is  u  fountain  from  \vliicli 
perp'  tiial  streams  of  happiness  must  constantly  llow 
and  fill  his  vast,  unmcasurable  mind.  Any  interrup- 
tion in  the  divine  blessedness  would  be  a  ereat  imper- 
fection in  it ;  but  there  can  be  no  imperfection  in  the 
nature,  or  happiness  of  the  Deity,  lie  so  absohitely 
fills  and  governs  the  universe,  that  he  can  never  he  dis- 
appomted,  or  obstructed  in  the  gratification  of  his  per- 
fect benevolence,  which  constitutes  his  felicity. 

3.  The  blessedness  of  God    must   be  unlimited,    as 
well  as  unmixed  and  uninterrupted.     The  happiness  of 
some  created    beings  is   unmixed   and    uninterrupted, 
but  never  can  be  unlimited.      Their  finite  natures  will 
forever  set  bounds  to  their  enjoyments.     Their  felicity 
must  necessarily    fall  short  of  perfection.      Bui   t!je 
blessedness  of  the  Deity  can  admit  of  no    limitation. 
it  is  as  great  as   possible.     This  is   evident   from  the 
great  scheme  or  mode  of  operation,  which  God  formed 
from  eternity.     Among  all  possible  modes  of  operation , 
which  stood  present  to  his  omniscient  eye,    his  infinite 
wisdom  chose  the  best,  to  give  the  most  free,    full,  ex- 
tensive expressionsof  his  perfectly  benevolent  feelings. 
Among  all  possible  things  to  be  done,  he   determined 
to  do  all  those,  which  would  diffuse   the  greatest   sum 
of  happiness  through  the  universe.      ie  determined  to 
make  as  many  worlds  and  to  place  as   many  creatures 
in  them  and  to  give  those  creatures   as  great  capacities 
for  enjoying  good,  as  would  be  necessary  to  form  a  sys- 
tem, which  should  contain  the  highest  possible  happi- 
ness.     In  short,   he  meant  to  display  his    infinite  wis- 
dom and  almighty  power,   to   give  the  benevolence  of 
liis  heart  the  largest  possible  field  of  operation.      And 
by  forming  this  scheme  of  operation,  which  would  g  ve 
the  most  unlimited  indulgence    to  his  benevolent  feel- 
ings,  he  laid  a  foundation  for  his  own  unlimited  ftd;<'ily 
and  self  enjoyment.  For  he  is  so  absolutely  able  to  fiihil 
his  purposes,  that  he  views  them  all  as  absolutely  cc  r- 
tain  of  accomplishmrnt.     Of  consequence,  he    enjoys 
his  whole  benevolent  scheme  before  it  is  consummated 
and  brought  to  a  clote.     If  infmite  wisdom  could  have 
conceived  of  any  creature,  or  of  any  object,  or  of  any 
50 


lyM  SERMOiS    XXI II. 

event,  which  does  not  belong  t  >  that  eternal  scherrre^ 
otoperaiion,  wbieli  (iod  has  adopted,  lie  vvoulacer  an- 
]y  have  taken  ih.il  cieature,  or  that  object,  or  (iiat 
event  inio  his  orii^^uial  design  of  displaying  his  ben;  vo- 
lence  to  the  greatest  advantage.  We  may  justly  con- 
clude, therefore,  that  God  luisdevise!!  and  adopted  t'le 
bt.ft  posbiwie  nii^thod  to  act  out  iho  perfect  benevoleiice 
of  heart  ar.;i  to-  prauiote  his  own  highest  passible  hies- 
sedness.      Tius  leads  me  to  observe^ 

4.   That  Ids  blesrSC'lness  is  as  perfect  in  duration  as 
in   degree.    The  apostle   says   in  tiie    text,  •'  H      is 
blessed  Ibrever."     '-'  He  is  in  one  rnind  and   who  can 
turn  him  ?     and  what  his  soul  desii eth,  even  iha.    he 
doelh."      H  •  can  never  see  any  reason  to  alter  hi:-  de- 
signs ;  and  therefi^re  it  is  certain  that  he  never  will  al- 
ter then).     H'  can  never  meet  with  any  insurmounta- 
ble diilicultH's  in  carrying  his  designs  into  effect  ;  and 
t!' ere  fore  he  will  infallibly  ace  m:)lish  them.     And  if 
b'   d  es  eventually  accomplish  all  his  purposes,  hisjoy 
V.'   i  be  full  and  bis  blessedness  complete   and  eternal. 
H<^  was    blessed  in    f( Miming   his    beiu  vol;^nt  desiijjns  ; 
he  has  been  blessed  m  carrying  them  on  ;  he   will  be 
blr^sed  in  brin-^;ing  tliem  to  a  close  ;  and   be  will   be 
blessed  in  ct)nie(np!ating   th^m,   thr  ugh  interminable 
a:^^s.     His  blessedness  will  ceriainly  be  as  great  at  the 
ead,  as  at  the  beginning  of  the  world.      Nor   does  it 
ini ply  ;;ny  absurd dy,  to  suppose  that  it  wdl    be    much 
greater.      At  the  end  of  the  world,  all  the    fruits  and 
e.'K'cts  of  his  infinite    benevolence  will  rise  into  Viow 
an:i  actually  appear  as  realities  in  all  their  variety,  ex- 
cellence, nngni'ude  ;)nd  importance.     We  must  su; -^ 
pose  that  God  views  things   as  they  are  and  not  as  they 
are  not.      He  views  things,  which  do  not  -xist,  as  not 
ex  stin..<  ;  and  things,  which  do  exist,  as  actually  exist- 
ing.     He  now  views  the  end  of  the  world  and  ihe  ccm- 
sufjimation  of  all  hi -designs,  as  things  future  and  not  to 
come  into  existence.      Kut  wdien  they  have  come  into 
evis^ence,  h*^  \vill  view  them  as  present,  and    actually 
exis  ing.     Where,  t-en,  is  the  absurdity  of  supposing^ 
tl'?it  {})•''  happiness  of  r  he  Deity   will  i"ise  hi^.rbci-  v.  lien 
bis  great  and  benevolent  scheme  is  accompiisbed,  than 


SERMON    XXIH.  307 

itever  was  bf^fore  ?  \jv.J  whore  is  the  absurlity  of 
su[>;)os.a^,  lliat  hi^  bleise-Jness  should  ,)('!'pc(Li.illy  i;s(^ 
hi^  icr  ciiiJ  higtier,  as  tiie  .successive  scenc^of  ct<Tniiv 
are  perpi^.iually  opemri:^  an  1  displaying  now  c^^hcih 
of  hi  beaevolence  ?  It  is  c(;rtain,  th;it  iho  feliciiy  of 
saiiils  and  an^^eis  will  perpetually  an  I  eternally  inc-.-ase 
as  thiiy  perpetually  disc  >ver  ne  .v  and  glorioui  CiTocts 
of  the  divine  b;^nevolence  in  (!jo  works  of  (•reati;)n, 
provkK  nee  and  redt^niption.  Add  vvl.-y  should  not  the 
divine  fidicity  increase,  as  GoJi  perpetually  and  eter- 
nally sees  trie  ^ro.vini^  holiness  and  hap  )inessofall  his 
holy  or-ature.,  which  are  new  eflf.'cts  of  ;iis  infinite  he- 
n^^voience  ?  Ttiis  does  not  imply,  that  the  divine  hii^s- 
se  in  jss  nas  not  baen  and  vvdl  not  be  as  great  as  p  )ssible 
in  any  morneiit  of  infinite  turation.  '  But  whether 
hi-;  biessedn3.-s  will  forever  increase  or  not,  yet  there  is 
a  foundation  in  Wis  nature  and  designs  for  being  su- 
premely avA  inrhiitejy  blessed  for  ever  and  ever. 

IMPROVEMENT. 

If  the  blessedness  of  God  essentially  consists  in  the 
benevolence  of  his  heart  ;  then  we  may  clearly  under- 
stand wiiat  is  meant  by  his  acting  for  his  own  glory. 
Tiie  scrspiu'^e  represents  him  as  making  this  his  su- 
preme o'jject  m  all  his  conduct.  We  read  that  "•  the 
L  'd  hath  made  all  things  for  himself"— that  "of  him 
and  tnrough  him  and  to  him  are  all  tnings,  to  whom  he 
glo;y  forever  "  God  himself  often  declar  "S  in  his 
word,  I  Will  do  thio  and  that,  for  my  name  sake— tor 
my  praise-  for  my  glory.  Thes^^  expressions  ar '  a'!  >f 
the  same  import  and  signify  tliat  G  )dalvvays  aet>  vith 
an  ullimate  and  supreme  regard  to  his  own  gl  ^y. 
Tlie  question  now  is,  what  is  to  bj  understood  by  iiis 
gl  )ry  ?  It  is  often  said,  that  his  acting  for  his  own 
glory  consists  in  displaying;  his  perfections  bef!)re  tiic 
eyes  of  his  intelligent  creatures.  It  is  tru<»,  indeed, 
that  when  he  acts  for  his  o»vn  glory,  he  does  displny 
his  perfections  before  the  eyes  of  his  intelligent  crc-ii- 
tures  ;  but  this  is  only  an  end  subordinate  to  his  su- 
preme end,  which  is  his  own  glory,  or  tiie  m)st  perfect 
gratification  of  his  inlinitely  ben-.^volnt  lieart.     If  tne 


398  SERMON    XXItl. 

display  of  his  perfections  did  not  gratify    bis  own  be- 
nevolent feelings,  which  are  the  source  of  his  blessedness, 
tiiey  would  not  promote  his  own  glory.      It  has  often 
been  aiked,  what  motive  could  God,  who  is  perfectly 
happy,  have  to  create  the   heavens    and  the  earth  ajid 
give  existence  to  angels  and  men  ?     To  say  he  created 
all  things  to  display  his  perfections  does  not  appear  to 
answer  the  question  ;  for  it    may  still  be  asked,  why 
should  a  perfectly  happy  being  desire  to  display  his  per- 
fections ?     But  if  vv'hat  has  been  said  in  this  discourse 
be  true,  that  the  happiness  or  blessedness  of  God  con- 
sists in  gratifying   his  benevolent  feelings  ;    then  it  is 
plain,  that  this  must  have  been  his  motive  in  all  his 
^vorks  of  creation,   providence  and  redemption.      He 
supremely  and  ultimately  aimed    to  promote  his  own 
benevolent  blessedness,  in  every  thing  he  ever  has  done, 
or  ever  will  do.     As  God  saw   from  eternity  all   the 
holiness  and  happiness,    which  it  was  in  his  power  to 
produce,  by  creating  such  a  system  as  he  has  created, 
his  perfectly  benevolent  heart  moved  him  to  create  it  ; 
and  he  could  not  have  been  perfectly  blessed,  if  he  had 
FiOt  created  it.      His  creating  the  universe  for  his  glory 
means  his  creating  it,  for  his  oWn  most  benevolent  and 
perfect  blessedness. 

2  If  (xod's  blessedness,  which  consists  in  the  grat- 
ification of  his  benevolence,  be  his  glory,  which  he 
seeks  in  all  his  works  ;  then  his  glory  and  the  good  of 
the  universe  cannot  be  separated.  Men  are  very  apt 
to  separate  them  and  to  imagine  that  God's  acting  for 
his  own  glory  prevents  his  acting  for  the  good  of  his 
creatures.  But  this  is  not  true.  His  acting  for  his 
glory  is  acting  to  express  his  pure  benevolence  to  his 
creatures,  in  promoting  their  highest  happiness.  It  is 
impossible  that  God  should  promote  his  own  glory  to 
the  highest  degree,  without  promoting  the  highest 
good  of  the  universe.  Every  benevolent  being  places 
his  happiness  in  the  happiness  of  others,  as  well  as  in 
his  own  happiness.  David  and  Jonathan  were  both 
benevolent  and  loved  one  another  as  their  own  souls  ; 
and  cmsequently  they  placed  their  own  happiness  in 
the  happiness  of  each  other.     Pious  parents  and  pious 


SERMON    XXIIT.  Ij  )  i 

children  are  m\itually  attached  to  each  other  ;  and 
place  their  own  liappiness  in  promoting  th'  iia[)pin's.s 
of  one  another.  So  the  kind  parent  of  the  universe 
places  his  happiness  in  the  happiness  of  his  inmicnscly 
nuinerous  otftpring  ;  and  it  would  (hininish  his  hlcs- 
sedness,  if  he  saw  a  single  individual  among  his  crea- 
tures, that  was  less  happy  than  he  could  consistently 
make  him.  As  Creator,  he  stands  in  th(;  same  ndation 
to  all  his  creatures  and  regards  the  good  of  the  lowest, 
as  well  as  the  highest  among  them,  according  to  its  in- 
trinsic worth  &.  importance.  But  he  has  let  us  know, 
that  he  cannot  make  all  his  creatures  happy  consistent- 
ly with  the  highest  good  of  the  whole,  nor  some  so 
happy  as  others.  Nevertheless  it  would  wound  h.is 
benevolent  heart,  if  one  human  person  were  not  as  hap- 
py as  he  could  consistently  make  him.  It  is  impossible 
that  ilod  should  seek  his  own  glory,  without  seeking 
to  make  his  creatures  as  happy  as  his  perfect  wisdom, 
goodness  and  power  can  make  them.  His  glory  and 
their  happiness  are,  therefore,  inseparably  connected. 
He  knows  infinitely  better  than  creatures  do,  what  is 
most  for  his  glory  and  for  their  good  ;  and  he  means  to 
promote  his  own  glory,  that  he  may  promote  their 
greatest  good.  He  will  be  happy  in  seeing  them  hap- 
py ;  and  they  will  be  happy  in  seeing  him  happy. 

3.  If  God  means  to  gratify  his  own  benevolence  in 
all  his  conduct ;  then  we  may  be  assured,  that  he  never 
has  suff(^red  and  never  will  suffer  any  thing  to  take 
place  in  the  universe,  but  what  he  knows  will  promote 
the  greatest  good  of  the  whole  system  of  m  )ral  beiuii^s. 
As  this  is  his  supreme  object  he  has  in  view  in  all  his 
works,  he  will  cause  everything  to  take  place,  which 
will  serve  to  promote  his  supreme  purpose  and  prevent 
everything  from  taking  place,  that  would  either  ob- 
struct, or  not  promote  his  ultimate  end  in  creation. 
Since  he  has  caused  both  natural  and  moral  evil  to  ex- 
ist among  his  other  works  of  creation,  we  may  be  sure, 
that  no  more  natural,  or  moral  evil  shall  exist,  than  he 
sees  necessary  to  promote  his  benevolent  purposes.  As 
he  designs,  that  the  wrath  of  man  shall  praise  him,  so 
the  remainder  of  wrath  he  will  restrain,   or   not  cause 


393  SERMON    XXIII. 

to  exist.  A<<he  designs,  that  tie  punishment  of  his 
sinful  CTeatures,  shall  promote  th't  holine^^s  anJ  happi- 
ness of  rhe  heav  nly  world,  so  he  vvill  not  m  ik-^  a  grea  er 
iiuaiber  miserable,  nor  in  a  greater  drgree,  nor  in  a 
longer  duration,  than  the  accosnplishm  nt  of  his  ^u- 
prne  benevolent  design  requires.  He  willno^  sutFer 
any  thing  to  exist  in  any  part  of  his  vast  riomjnions, 
which  will,  not  only  gratify  his  own  benevolent  heart, 
but  every  benevolent  heart  in  the  universe  "•  We 
kiiow,  that  all  things  work  to^!;ether  ihr  good  (o  them 
that  love  God,  to  them  who  are  the  call;  d  ace  jr-ling  to 
his  purpose  "  And  the  heavenly  hoi^ts  say  io  God, 
*-Thou  art  \vorthy,  O  L)rd,  to  receive  glory  and 
honor  and  power  :  for  thou  hast  created  all  thirjgs  ; 
and  for  thy  plea  -ure  they  are  and  were  createL"  God's 
original  and  eternal  design  in  creation  was  to  please 
himself -md  all  his  holy  creatures.  He  will  not,  tht-re- 
fore,  suffer  any  creature,  object,  or  event  to  exist, 
which  will  not,  all  things  considered,  actually  please 
and  gratify  the  hearts  of  all  holy  bei!.':;s.  Ti^is  ap- 
pears not  only  from  particular  passages  of  scripture, 
but  from  God's  supreme  and  uliimate  end  in  creation. 
It  is  not  a  wild  and  visionary  sentimonl,  as  many  rep- 
resent it  to  be,  that  every  natural  and  m'/ra(  evil  is  the 
occasion  of  great  good.  It  is  a  doctrine  f  lunded  in  the 
essential  attributes  of  the  divine  nature  ;  and  as  certain 
as  the  existence  of  the  divine  Being. 

4i  If  it  be  God's  supreme  design  to  make  himself 
and  his  creatures  as  happy  as  pos^^ible,  then  we  have 
reason  to  rejoice,  that  he  is  absolutely  sovereign,  if 
aiiy  of  his  selfish  creatures  could  guide,  or  stay  his 
hand,  tliey  would  not  suflf^^r  him  to  seek  his  own  hap- 
piness, nor  the  greatest  happiness  of  the  universe,  but 
constrain  him  to  promote  their  own  private,  personal, 
selfish  happiness.  Or  if  his  benevolent  creatures  could 
direct  or  control  his  conduct,  they  would  prevent  his 
governing  the  world  in  the  manner  he  does  actually 
govern  it ;  for  they  do  not  discover  the  wis:iom  of  his 
providence  in  ten  thousand  important  instances ;  and 
consequently,  if  they  were  to  direct  his  conduct,  ho 
would  order   things  very  differently.     But  he  is  infi- 


SERMON    XXI H.  399 

ftitely  above  all  his  c.catures  ;  i.nd  liis  wnys  oie  riliovc 
their  v-  ays  and  1ms  thoUi^f^ls  above  their  iliuu-^hl  ^  1  Ic 
always  knows  what  is  host ;  can  do  what  is  host,  and 
Will  do  what  is  ht^st,  notwithstanding  the  short-si;j:hted 
views,  or  selfish  desires  of  any  of  his  creatures.  And 
they  all  have  reason  to  rejoice  in  his  absolute  sove- 
ro:i2;nty.  Christ  rejoiced  in  it.  "  I  thank  tb.oo,  () 
Faiher,  JLord  of  heaven  and  earth,  bec;mse  thou  luist 
hid  t!iese  thin2;s  from  the  wise  and  prudent  and  hast 
revealed  them  unto  babes.  Even  so,  Falb<T,  for  so  it 
seemed  good  in  thy  si«;ht."  All  the  inhabitants  of  the 
earth  have  reason  to  rejoice,  \\iid  the  Lord  reipueJb  as 
an  absolute  sovereii>n  ;  and  all  the  inhabjiants  of  lie^ivm 
do  rejoice  in  bis  supremacy.  The  apostle  John,  spea'  - 
ing  of  what  he  saw  and  heard  in  heaven,  sr.ys,  ''  I 
heard  as  it  were  the  voice  of  a  great  mukitu(ie  and  ,}s 
the  voice  of  many  waters,  and  as  the  voice  of  migli.y 
thiiuderings,  saying,  Alleluia  ;  for  the  Lord  God  on> 
nipotent  rei^neth."  It  is  just  matter  of  rejoic  n.-  to 
the  whole  intelligent  creation,  that  God  always  act'-  as 
a  sovereign,  wiihoui  the  least  control  from  any  otlier 
be'ng  in  the  universe.  His  own  blessedness  and  the 
highest  felicity  of  all  bis  holy  creatures  entirely  de- 
pends upon  his  being  and  acting  as  a  sovereign.  For 
b}'  acting  in  a  sovereign  and  irresistible  manner,  he 
will  infallibly  overrule  all  things  for  his  own  glorv, 
which  will  necessarily  secure  the  highest  good  of  ail  his- 
benevolent  and  dutiful  servants. 

5  Since  God  places  his  highest  happiness  in  pro- 
moting the  highest  happiness  of  his  creatures,  we  have 
solid  ground  to  believe,  that  he  will  fultil  all  his  great 
and  precious  pronnses  to  believers.  He  has  insepara- 
bly connected  their  happiness  with  his  own.  If  lie 
•will  certainly  seek  his  own  blessedness,  he  will  as  cer- 
tainly seek  theirs  ;  and  if  he  is  able  to  make  himself 
most  perfectly  blessed,  he  is  as  able  to  make  all  those, 
\vhom  he  has  set  apart  for  himself,  completely  blessed. 
He  has  made  as  rich  and  large  promises  of  g(  '-d  to  his 
people  as  he  can  make.  He  has  promised,  tl.at  '*  all 
things  shall  work  together  for  good  to  thep;  <b:it  love 
him;  and  that  all  things  are  theirs  ;  whether  Paul,  or 


il)0  SERMON    XXIIJ. 

Apollos,  or  Cephas,  or  the  world,  or  life,  or  death,  or 
things  present,  or  thuigs  to  come  ;  all  are  theirs."  All 
the  promises,  which  God  has  made  to  his  paople,  are 
founded  in  his  pure  and  perfect  benevolence  and  can 
no  more  fail,  than  his  benevolence  can  fail.  And  his 
love  to  his  creatures  can  no  more  fail  t!ian  his  love  to 
himself,  because  it  is  pure  disinterested  love,  which  re- 
gards their  good  as  hi 5  own.  The  same  perfectly 
benevolent  spirit,  which  moves  him  to  seek  his  own 
blessedness,  equally  moves  him  to  seek  the  blessedness 
of  those,  whom  he  has  renewed  and  sanctified.  As 
be  has  begun  a  good  work  in  them,  he  will  irresistibly 
carry  it  on  until  it  is  completed.  Though  they  may 
meet  with  a  thousand  diiiiculties,  embarrassments,  dis- 
couragements and  fiery  trials  in  their  C'hristian  course  ; 
yet  these  will  no  more  prevent  their  receiving  the  end 
of  their  faith,  even  the  salvation  of  their  souls,  then 
they  will  prevent  God's  obtaining  his  supreme  and  ul- 
timate end,  even  his  own  supreme  and  everlasting  bles- 
sedness. For  the  very  same  things,  which  will  pro- 
mote his  glory,  will  equally  promote  their  final  felicity. 
Hence  Christ  said  to  his  followers  just  before  he  left 
them  to  go  to  heaven,  "  Because  I  live,  ye  shall  live 
also." 

6.  If  God  places  his  own  blessedness  in  promoting 
tlic  highest  good  of  the  universe  ;  then  there  is  the 
same  solid  ground  to  believe,  that  he  will  fulfil  his 
threatenings  to  the  wicked,  as  there  is  to  believe  that  he 
will  fulfil  his  promises  to  the  righteous.  For  the  only- 
reason,  why  he  determined  to  save  a  parfc  and  not  the 
whole  of  mankind,  was  because  he  saw  that  by  saving 
only  a  p^rt,  he  could  promote  the  greatest  good  of  the 
universe  and  most  clearly  act  out  the  benevolence  of  his 
heart.  His  decree  of  reprobation  originated  in  the 
same  benevolence,  in  which  his  decree  of  election 
originated.  So  that  there  is  ihe  same  reason  to  be- 
lieve, that  he  will  carry  into  effect  his  decree  of  repro- 
bation, as  there  is,  that  he  will  carry  into  effi^ct  his 
decree  of  election.  His  own  blessedness  and  the  good 
of  the  universe,  both  necessarily  requi^'e  him  to  execute 
Iiis  decree  of  reprobation,  as  well  as  his  decree  of  elec- 


SERMON  Will,  /W)| 

tion.  God's  threatenings  to  the  finally  wicked  stnnd 
upon  the  same  immovable  foundation,  that  his  prom- 
ises to  the  finally  righteous  do.  They  both  stand  upon 
the  perfect,  inunntable  benevolence  of  God.  The  ar- 
gument, the  principal  argument,  therefore,  which  is  us- 
ually employed  to  prove,  that  God  wdl  not  fulfil  his 
threatenings  to  the  wicked,  demonstratively  proves  that 
he  will.  The  argument  is  taken  from  his  infinite  be- 
nevolence. It  is  said,  that  God  is  too  good  to  make  any 
of  his  creatures,  even  his  most  sinful  ones,  forever  mis- 
erable. But  itwas  owing  to  his  benevolence  to  himself 
and  to  the  universe,  that  he  decreed  to  save  a  part  and 
not  the  whole  of  the  human  race  ;  and  the  same  benev- 
olence will  mfiillibly  move  him  to  execute  this  decree. 
There  is  precisely  the  same  reason  to  believe,  that 
God  will  fulfil  his  threatenings,  as  that  he  will  fulfil 
his  promises  ;  and  the  same  reason  to  believe  both, 
that  there  is,  to  believe  that  he  is  perfectly  benevolent 
and  infinitely  blessed. 

7.  We  learn  from  what   has  been   said,   that  none 
can  be  miserable  in  time  or  eternity,  but  those,  who  are 
unwilling  that  God  should  promote  the  highest  good  of 
the  universe.     Those,    who    are  desirous   that    God 
should  do  this,  must  be  completely  gratified  and  I)less- 
ed,  when  they  shall  see  this  glorious  and  benevolent  de- 
sign  accomplished.      But   those,    who    are  unwilling 
that  God  should  bring  about  this  happy  event,  must  of 
necessity  be    completely   disappointed  and    wretched. 
And  do  not  those,  who  are  hostile  to  the  highest  good 
of  tlie  universe,  deserve  the   disapprobation   and  con- 
demnation of  all    holy  and    benevolent   beings?     Do 
they  not  deserve  the  tokens  of  God's  displeasure  and  of 
the  displeasure  of  all  the  heavenly   world  ?      But  who 
are  they,  that  are  unwilling  God    should   promote  the 
highest  good  of  the  universe  '^      Th(>y  are   certainly 
such,  as  are  unwilling  that  Cod  should  glorify  himself, 
by   punishing  the  finally  impenitent  and  incorrigihle. 
And  are  there  not  many  suc!i  in  this  world,  who  would 
rather  God  should  not  be  glorified    in  promoting  the 
highest  blessedness  of  himself,    and  the  highest  happi- 
ness of  the  universe    than   that  he  should   maleeilhcr 
themselves  or  others  miserable  forever  ?     All  unre- 
al 


402  SERMON  xxnr. 

newed  sinners  possess  such  selfish  feelings  ;  and  desire 
that  God  would  make  them  happy ,  though  it  should 
diminish  his  own  hlessedness  and  obstruct  the  highest 
g^iod  of  the  universe.  And  they  bitterly  compiam  of 
God,  if  he  will  not  gratify  their  selfii,h  feelings.  But 
it  is  morally  impossiblfi  for  him  to  gratify  their  selfish 
and  sinful  desires.  He  must  pursue  anl  accomplish 
his  benevolent  purposes,  though  it  sinks  them  in  end- 
less perdition.  But  this  they  might  escape,  if  they 
would  only  renounce  their  unreasonable  and  selfish 
desires,  and  exercise  pure  and  disinterested  be- 
nevolence, which  is  their  indispensable  duly.  God's 
ways  are  equal  ;  he  regards  the  good,  of  the  whole, 
more  than  the  good  of  individuals  ;  but  their  ways 
are  unequal  ;  for  they  regard  the  good  of  indi- 
viduals more  than  the  good  of  the  whole.  It  would 
be  infinitely  wrong  for  God  to  renounce  his  benevolent 
object  and  pursue  their  selfish  object.  But  it  would 
be  perfectly  wise  and  right  in  them  to  renounce  their 
object,  and  pursue  his.  Therefore  ''  let  the  wicked 
forsake  his  way,  and  the  unrighteous  man  his  thoughts, 
and  let  him  return  unto  the  Lord ;  and  he  wmII 
have  mercy  upon  him  ;  and  to  our  God,  for  he  will 
abundantly    pardon  " 

Finally,  let  all  the  friends  of  God,  appear  on  his 
side, in  this  murmuring,  repining,  unbelieving  rebellious 
world,  who  hate  him  and  oppose  him  without  a  cause. 
Let  them  go  on  their  way  rejoicing,  while  others  mur- 
mur and  complain.  Let  them  unite  with  God  in  carry- 
ing on  his  designs,  while  others  attempt  to  counteract 
and  oppose  them.  Let  them  love  and  promote  truth, 
while  others  run  into  errors  and  fatal  delusions.  They 
have  the  greatest  encouragement  to  do  this  ;  for  God 
is  on  their  side  and  employing  all  his  perfections  for 
their  good.  He  is  promoting  the  most  benevolent  de- 
sign, which  he  will  infallibly  accomplish.  By  its 
accomplishment,  he  will  raise  the  holiness  and  liappi- 
nessof  the  universe  to  the  high'^st  possible  perfection, 
which  shall  continue  forever  and'  ever.  And  in  the 
highest  holiness  and  happiness  of  the  universe,  God 
will  perfectly  gratify  his  infinite  benevoliMice  and  enjoy 
infinite  and  everlasting  blessedness.     Amen. 


^ 


'15 


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DATE  DUE 

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